A Path To Nowhere

Seeking Proximity
A documentary on exploring Sufism
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Crew & Cast:
Abdullah Habib Malik Director, Producer, Editor.

Script, Research, Storyboard
Roy Nasir Camera
Faisal Saeed lighting, sound
Sameer Asif Camera
Contact list:
Abdullah Habib Malik 03100503673
Roy Nasir 03039898029
Faisal Saeed (whatsapp) +966557481636
Sameer Asif 03155193508
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Title
Seeking Proximity
Idea
The film maker attempts to experience what living like a Sufi entails and gives an inside look
at his day-to-day experience as he embarks on the journey.
Category / Format
Performative Documentary
Genre
Religion and Spirituality
Exhibition Platform
TV Channel (GEO/Dunya/other), Cinema Screen, Sundance Film Festival, Fajr Film
Festival, Cannes, Youtube.
Duration
30-40 minutes
Target Audience
Young adults, and middle-aged people with an interest in Religion and Spirituality.
Language
English and Urdu
Synopsis/Plot
The filmmaker attempts experence what it is like to be a sufi by attempting to live like a sufi
for a month by embodiying various practices of tasawuf for a month.
Rationale
To give the viewers a direct taste of what the experinece of trying to live like a sufi is like.
LITERATURE REVIEW
This literature review aims to explore the concept of spirituality and its impact on the
psychological well-being of an individual.
Park, C. L. (2007). Religiousness/spirituality and health: A meaning systems
perspective. Journal of Behavioral Medicine, 30(4), 319-328. In the article discusses the role
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of religiousness/spirituality in promoting health and well-being, based on a meaning systems
perspective. It highlights the importance of meaning-making and sense-making in coping
with stress and adversity and suggests that religiousness/spirituality can provide individuals
with a framework for making sense of their experiences.
In the article titled Personal meaning, optimism, and choice: Existential predictors of
subjective well-being. The research examines the relationship between personal meaning,
optimism, and choice, along with their impact on subjective well-being. It also suggests that
personal meaning can contribute to a sense of purpose and direction in life, while helping
individuals to cope with existential angst. (Reker, G. T., 2005).
Human anterior and frontal midline theta and lower alpha reflect emotionally positive
state and internalized attention: High-resolution EEG investigation of meditation. This article
examines the relationship between meditation, emotional states, and attentional processes,
based on EEG investigations. It suggests that meditation can enhance the emotional
regulation and internalized attention of individuals and contribute to a sense of well-being
and transcendence experienced by them. (Aftanas, L. I., & Golocheikine, S. A., 2001).
Flourishing: Positive psychology and the life well-lived .This article explores the role
of personal goals, the meaning of one’s life, and virtuous traits in promoting a positive life. It
suggests that a focus on personal growth and development, coupled with a sense of moral
purpose and integrity, can contribute to psychological well-being of individuals.
(Peterson, C., Chang, E. C., 2003).
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The role of meaning in the lives of women who have experienced childhood sexual
abuse. Journal of Child Sexual Abuse. This article examines the role of meaning-making in
the lives of women who have have experienced sexual abuse in their childhoods. It suggests
that a focus on personal growth and meaning making can help individuals to cope with
experienced trauma and adversity, hence enhancing their psychological well-being.
(Rasmussen, L. M., & Pidgeon, A. M., 2011).
Meaning and purpose in life and well-being: An exploratory study of music therapists.
Journal of Music Therapy. In this article is explored the relationship between meaning and
purpose, and psychological well-being, based on an exploratory study of music therapists. It
suggests that a sense of meaning and purpose can contribute to a sense of fulfilment and
satisfaction in one’s life, and enhance the psychological well-being of an individual.
(Tamashiro, H., & Wong, P. T. P. 2012)
Gratitude toward God, stress, and health in late life. Research on Aging, This article
examines the relationship between gratitude towards God, stress, and health in older adults. It
explores how gratitude can help individuals to cope with stress and adversity, and contribute
to their psychological well-being and health. This article highlights the importance of a
spiritual perspective in promoting mental and emotional resilience for ageing positively.
(Krause, N. 2004).
Spirituality and Health: A Developmental Review. In C. R. Snyder & S. J. Lopez
(Eds.), Handbook of Positive Psychology (pp. 546-559). Oxford University Press. In this
article is discussed the relationship between spirituality and health. By exploring the role of
spirituality in promoting emotional well-being and, mental resilience. It highlights the
importance of spirituality in coping with stressful situations, adversity, and traumatic
experiences, and how it can contribute to a sense of greater meaning and purpose in one’s
life. (Pargament, K. I., 2011).
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Meaning-centered counselling: A cognitive-behavioural approach to logotherapy
published in the Journal of Contemporary Psychotherapy introduces meaning-centered
counselling, a cognitive-behavioural approach that integrates principles from logotherapy and
positive psychology. It highlights the importance of meaning and purpose in one’s life, and
how it can contribute to the psychological well-being of individuals. (Wong, P. T. P., 2010).
The shifting basis of life satisfaction judgments across cultures: Emotions versus
norms. Published in the Journal of Personality and Social Psychology explores the factors
that contribute to life satisfaction across different cultures, while highlighting the role of
emotions and cultural norms in shaping subjective well-being. It also provides various
insights into how materialism and spirituality may influence the subjective well-being and
existential angst experienced by individuals. (Suh, E. M., Diener, E., Oishi, S., & Triandis, H.
C. 1998).
Coping style as a psychological resource of grateful people published in the Journal of
Social and Clinical Psychology examines the relationship between gratitude and coping style.
It highlights the role of gratitude in promoting adaptive coping strategies. It also suggests that
gratitude can help individuals to become more resilient to adversity and enhance their sense
of meaning and purpose in life. (Wood, A. M., Joseph, S., & Linley, P. A. 2007).
What makes for a merry Christmas? Published in the Journal of Happiness Studies,
examines the relationship between materialism and happiness, it highlights the negative
impact of materialistic values on the subjective well-being of individuals. It suggests that a
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focusing on material possessions can lead to a sense of emptiness and disillusionment among
indiduals who pursue it. (Kasser, T., & Sheldon, K. M. 2002).
Religious meaning and subjective well-being in late life published in the Journal of
Gerontology examines the relationship between religious meaning and subjective well-being
in older adults. The paper highlights the positive impact of religious beliefs on one’s
psychological well-being. It suggests that firmly held religious beliefs can provide a sense of
meaning and purpose in one’s life, and help individuals to cope with existential angst.
(Krause, N. 2003).
Prosocial values and empathy in adolescence published in the Current Psychology
journal examines the relationship between prosocial values and empathy among adolescents,
it highlights the role of empathy in promoting prosocial behaviour. The article suggests that
empathy can help individuals to develop a sense of compassion and altruism, and hence
contribute to their sense of meaning and purpose in life. (Thompson, E. H., & Gullone, E.,
2003).
Evidence culled from research studies has demonstrated that religion and spirituality
can serve as essential bases of comfort and support for individuals who find solace in it.
Conversely, materialism has been associated with decreased levels of happiness and
contentment since true gratification only comes from within. Moreover, addressing one’s
existential angst by seeking meaning or purpose within their existence can be facilitated
through religious or spiritual avenues- which evidently offer an array of tools to assist in this
personal exploration.
Research
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Sufism, also referred to as Tasawwuf, is a mystical and spiritual practice found within Islam.
It is characterized by a strong emphasis on Islamic purification, spirituality, ritualism,
asceticism, and esotericism. Sufism has been described as "Islamic mysticism," representing
the inner and mystical dimension of the Islamic faith. It is often considered the primary and
most significant form of mysticism within Islam, involving the deep internalization and
intensification of Islamic beliefs and practices.
Practitioners of Sufism are known as Sufis, and historically, they were often organized into
religious orders called "tariqa" (plural: "ṭuruq"). These orders revolve around a grand wali, the
spiritual leader, who is the last in a chain of successive teachers tracing their lineage back to
Prophet Muhammad peace be upon him. The primary objective of Sufis is to purify themselves
(Tazkiah) and strive for spiritual excellence (Ihsan) in their pursuit of God's pleasure. They
seek to return to a state of innate purity and natural disposition, referred to as fitra, as their
ultimate goal.
The Arabic word "tasawwuf," often translated as Sufism, is commonly understood in the West
as Islamic mysticism. Within Islamic literature, the term "Sufi" has been employed with a broad
spectrum of meanings by both proponents and critics of Sufism. Classical texts by Sufi scholars
emphasized specific teachings and practices derived from the Quran and the exemplary actions
of the Prophet Muhammad peace be upon him. These texts provided definitions of tasawwuf
that outlined moral and spiritual objectives, serving as instructional aids for achieving these
goals. In more practical contexts, various other terms were used to describe particular spiritual
attributes and roles.
In contemporary scholarship, alternative definitions of Sufism have been proposed, such as the
"deepening of Islamic faith and practice" and the "process of realizing ethical and spiritual
ideals."
The term "Sufism" was initially introduced into European languages during the 18th century
by Orientalist scholars. They primarily viewed it as an intellectual doctrine and literary
tradition, distinct from what they perceived as the rigid monotheism of Islam. In modern
academic usage, the term encompasses a wide array of social, cultural, political, and religious
aspects associated with Sufis.
Sufism is believed to have originated in the Hejaz region, with its practice dating back to the
early days of Islam, possibly even preceding certain sectarian divisions. Sufi orders are founded
on the concept of "bayah" or pledge, which the Sahabah (companions) gave to Prophet
Muhammad peace be upon him. By pledging allegiance to him, they devoted themselves to
serving God. This act is described in the Quran (48:10) emphasizing the solemnity of this
commitment.
According to Sufi doctrine, when individuals pledge allegiance to a legitimate Sufi Shaykh,
they are essentially aligning themselves with Prophet Muhammad peace be upon him. This
establishes a spiritual connection between the seeker and Muhammad peace be upon him,
enabling Sufis to seek knowledge about and forge a deeper connection with God through him.
Ali, one of the prominent Sahaba, is highly revered in Sufism as one who directly pledged
allegiance to Muhammad peace be upon him. Sufis maintain that through Ali, one can gain
insight into and a closer connection with Muhammad peace be upon him. This belief is
supported by a hadith attributed to Muhammad peace be upon him, where he stated, "I am the
city of knowledge, and Ali is its gate." Esteemed Sufis like Ali Hujwiri elevate Ali's status in
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the realm of Tasawwuf. Additionally, Junayd of Baghdad viewed Ali as the foremost authority
on the principles and practices of Tasawwuf.
Historian Jonathan A.C. Brown notes that even during Muhammad's (peace be upon him)
lifetime, some companions demonstrated a heightened inclination towards intensive devotion,
asceticism, and contemplation of divine mysteries beyond the basic requirements of Islam,
exemplified by figures like Abu Dharr al-Ghifari. Hasan al-Basri, a tabi' (follower of the
companions), is recognized as a pivotal figure in the discipline of purifying the heart.
Sufism's early stages were characterized by the internalization of Islamic principles. From one
perspective, it emerged directly from the Quran, being consistently recited, contemplated upon,
and experienced. Others believe that Sufism represents a strict adherence to the way of
Muhammad peace be upon him, thereby strengthening the heart's connection to the Divine.
Sufism, which exists within both Sunni and Shia Islam, is not a distinct sect, as is sometimes
mistakenly assumed. Instead, it's a method of approaching and comprehending the religion,
aiming to elevate the standard practice of the faith to a "supererogatory level" while
simultaneously fulfilling obligatory religious duties. This approach seeks to explore the inner
depths of the soul and connect with the unbounded Spirit, ultimately leading to a connection
with the Divine.
It's essential to note that academic studies confirm that Sufism is an integral part of Orthodox
Islam, not a separate tradition as sometimes portrayed by Western orientalism or modern
Islamic fundamentalists.
Sufism is considered the mystical and ascetic aspect of Islam, focusing on the inner self's
purification. By emphasizing the spiritual dimensions of religion, Sufis aim to directly
experience God by employing intuitive and emotional faculties, which require training.
Ibn Taymiyya, a prominent Islamic scholar, acknowledged the importance of Sufism within
the Islamic community. In his commentary on the Sufi text "Futuh al-ghayb," he highlighted
the significance of Sharia (Islamic law) within Sufism and mentioned various early and
contemporary Sufi masters who emphasized adherence to divine commandments and
prohibitions.
Al-Ghazali, another notable Islamic scholar, shared his deep respect for the Aulia (holy
mystics) and their adherence to the guidance of the Prophet Muhammad peace be upon him.
He believed they embodied the true path, displaying wisdom and insight derived from the
Prophet's teachings.
The devotional practices of Sufis encompass a wide range of activities. Practitioners must first
demonstrate strict adherence to Islamic norms, including performing the five daily ritual
prayers, observing fasting during Ramadan, and following other prescribed religious duties.
Additionally, Sufis are expected to be well-versed in supererogatory practices inspired by the
life of the Prophet Muhammad peace be upon him, such as the "sunnah prayers."
It's crucial for seekers to possess a sound and unwavering creed (aqidah) and hold steadfastly
to its principles. They must also distance themselves from sinful behavior, worldly
attachments, the pursuit of recognition, obedience to negative influences, and the desires of the
lower self. The purification of the heart, which is essential in this journey, is detailed in certain
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texts but requires precise guidance from a Sufi master. Seekers must also be trained to guard
against the corruption of good deeds due to factors like ostentation, pride, arrogance, envy, and
overly optimistic hopes of reform in the distant future, as opposed to making immediate
changes.
Sufi practices, while alluring to some, are not a direct means of acquiring knowledge.
Traditional Sufi scholars emphasize that knowledge of God isn't a psychological state induced
through breath control or similar techniques. Instead, such practices serve as a means to
potentially attain this knowledge, provided that the proper prerequisites and guidance from a
master are in place.
Furthermore, the emphasis on these practices can overshadow a more critical aspect of the Sufi
journey, which involves the seeker undergoing a process of inner transformation by
relinquishing old habits. This transformation is achieved through solitude, silence,
sleeplessness, and periods of hunger, as outlined by scholars like Imam Al-Ghazali.
One significant practice in Sufism is Dhikr, the remembrance of Allah as mentioned in the
Quran. Dhikr can take various forms, including the repetition of divine names, supplications,
and aphorisms from Islamic literature. It involves maintaining awareness of the Divine
Presence and seeking a state of godwariness or consciousness of God. Some Sufi orders engage
in ritualized Dhikr ceremonies, known as Sema, which encompass activities like recitation,
singing, instrumental music, dance (like the Sufi whirling of the Mevlevi order), meditation,
ecstasy, and trance. Different Sufi orders may have variations in their approach to Dhikr, with
some emphasizing its importance and prescribing specific practices.
The practice of muraqaba bears similarities to meditation practices found in various religious
traditions. While there can be variations, a description of muraqaba within the Naqshbandi
lineage is as follows:
The practitioner is required to focus all their bodily senses and concentrate their attention,
detaching themselves from distractions and wandering thoughts that may intrude upon their
heart. They should direct their complete awareness toward God Most High while repeating the
phrase three times: "Ilahî anta maqsûdî wa-ridâka matlûbî," meaning "My God, you are my
Goal, and Your good pleasure is what I seek." At the same time, they should bring the Name
of the Essence, "Allâh," to their heart. As this name courses through their heart, they must
remain attentive to its profound significance, which signifies the "Essence without likeness."
The practitioner should maintain an awareness that God is Ever-Present, Watchful, and All-
Encompassing, thus embodying the essence of the saying, "Worship God as though you see
Him, for if you do not see Him, He sees you," and the prophetic tradition, "The most favored
level of faith is to know that God is a witness over you, wherever you may be."
Sufis believe in the interconnectedness of the sharia (the exoteric "canon"), tariqa (the "order"
or spiritual path), and haqiqa (the "truth"). Sufism guides the adept, often called a "wayfarer"
or "salik," along their journey, known as "sulûk," through various stages or stations (maqāmāt)
until they ultimately reach their destination: the profound realization of tawhid, the declaration
of the oneness of God.
Ibn Arabi emphasized the significance of adhering to the Sacred Law, stating that someone
who claims to guide others to God but neglects even a single rule of the Sacred Law should not
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be regarded as a true guide. Miracles and extraordinary displays are not sufficient credentials,
as no one can be entrusted with the divine secrets except those who uphold the ordinances of
the Sacred Law.
Historical figures like Malik, one of the founders of the four Sunni schools of law, advocated
for the integration of the "inward science" (ilm al-bātin) of mystical knowledge with the
"outward science" of jurisprudence. This combination was seen as essential for a
comprehensive understanding of the faith. For instance, Qadi Iyad, a renowned twelfth-century
Maliki jurist and judge, narrated a tradition in which Malik affirmed that knowledge of the
inward science is only accessible to those who also possess knowledge of the outward science.
He explained that when one learns and practices the outward science, God may open their heart
to the inward science. Similarly, Malik stated that practicing Sufism without learning the
Sacred Law can lead to corruption of faith, while learning the Sacred Law without practicing
Sufism can result in self-corruption. The ideal, according to Malik, is to combine both
approaches, thereby attaining truth and realization
The literature of Sufism emphasizes highly subjective matters that resist outside observation,
such as the subtle states of the heart. Often these resist direct reference or description, with the
consequence that the authors of various Sufi treatises took recourse to allegorical language. For
instance, much Sufi poetry refers to intoxication, which Islam expressly forbids. This usage of
indirect language and the existence of interpretations by people who had no training in Islam
or Sufism led to doubts being cast over the validity of Sufism as a part of Islam. Also, some
groups emerged that considered themselves above the sharia and discussed Sufism as a method
of bypassing the rules of Islam in order to attain salvation directly. This was disapproved of by
traditional scholars.
For these and other reasons, the relationship between traditional Islamic scholars and Sufism
is complex, and a range of scholarly opinion on Sufism in Islam has been the norm. Some
scholars, such as Al-Ghazali, helped its propagation while other scholars opposed it. William
Chittick explains the position of Sufism and Sufis this way:
In short, Muslim scholars who focused their energies on understanding the normative
guidelines for the body came to be known as jurists, and those who held that the most important
task was to train the mind in achieving correct understanding came to be divided into three
main schools of thought: theology, philosophy, and Sufism. This leaves us with the third
domain of human existence, the spirit. Most Muslims who devoted their major efforts to
developing the spiritual dimensions of the human person came to be known as Sufis
Archives
Footages from various social media channels and pages of excerpts on lectures on Sufism.
References of videos included at the end of the documnet
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Reference Films (Links):
The Alchemy of Happiness [HD] - Al-Ghazālī [2004] (youtube.com)
(310) Super Size Me - YouTube
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(314) Grizzly Man 2005 1080p - YouTube
Treatment:
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This documentary is aimed to be precise in information delivery and eye catching for
the viewer to hook them till the end of the documentary, to attain this purpose a high-end
color grading will be used to make the documentary visually pleasurable and aesthetically
sound. An approach of cut-to-cut editing with mixing of b rolls will be used. Color correction
will be used at some places. Apart from color treatment, Chromatic aberration, Split-screen,
Picture-in-picture will be used to give an overall dramatic look to the documentary.
Software to be used
Adobe premiere will be used for post-production of video
Audition will be used for sound treatment.
Camera techniques
Panning
Close up shots
Mid shots
Eye level shoots
Tilt
Zoom
Dolly Shot
Hand held shots
These afar mentioned techniques will be used while recording the documentary.
Pre-Shoot Script: In order

VO; to be added later
Draft 1
Voice over with poetic visuals.:
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Have you ever felt like there is more to your reality than the material factors you can
physically measure and account for?
Ever felt like certain phenomena have a transcendent element to them? Such as a beautiful
scenery? Feelings of intense love and ecstasy? The phenomenon of life? Consciousness
itself? Ever felt the presence of a higher power? A consciousness of the universe? A
consciousness orchestrating the universe?
Vox Pops of University students.
Q1. Ever felt the presence of a higher power?
Q2. Do you believe in God?
Q3. Who is God to you and how do you know God?
Q4. Do you feel close to God?
Q5. When do you feel a strong connection and when do you not feel one?
If through observing and pondering on various phenomena of the universe we live in and
reflecting on your own personal experiences you feel inclined towards believing, or may
have even felt the presence of a higher power,
the question would be, how to exist in harmony with it?
Interview of Irfan sahab on metaphysics
Q1. is there a link between physics and metaphysics?
Q2. what is consciousness, does it have a source?
Q3. How can consciousness be raised?
Q4. what is the relationship between mind and matter
Q5. how is metaphysics linked to Religion and Spirituality.
Visit to GP
Visit a psychologist.
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Phase 1 Iman
Week 1. Writing and reflecting
Week 2. Mindfulness and meditation
Interview with shaykh Arsalaan
Q1. What is Iman and what does it consist of?
Q2. How does one come to iman?
Q3. Are there levels to Iman?
Week 3. Reading the Quran with translation.
Week 4. Practical experimentation.
Phase 2 Islam
Continuation of Interview with shaykh Arsalaan.
Q1. What is Islam? How is it different from Iman?
Q2. What does Islam consist of?
Q3. How does one come from Iman to Islam?
Q4. What is the shahadah?
Q.5 Are there levels to the Shahadah?
Video intro for Sahadah.
Week 1. Tasbihat
Continuation of interview with shaykh Arsalaan.
Q1. What is Salah?
Q2. What is the purpose of Salah?
Video intro to Salah
Week 2. Salah
Continuation of interview with Shaykh Arsalaan.
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Q1. What is Zakah?
Q2. What is the purpose of Zakah?
Q3. How many types of Zakah are there?
Video intro to Zakah
Week 3. Zakah (monetary)
Continuation of interview with Shaykh Arsalaan.
Q1. What is sawm?
Q2. What is the purpose of Sawm?
Q3. Are there levels to the fast?
Week 4 Shahadah
Continuation of Interview with Shaykh Arsalaan.
Q1. What is Ihsan? How is it different from Iman and Islam?
Q2. How can Ihsan be achieved?
Poetic Video intro to zikr
Week 1 zikr
Poetic video intro to nafil salah
Week 2 nafil salah
Poetic video intro to zakah
Week 3 zakah (through limbs)
Poetic video intro to sawm
Week 4 sawm (of the heart)
Meeting with psychologists plus remarks from psychologist
Meeting with G.P plus remarks from G.P
Pop Vox Interviews of friends and family.
Q1. have you felt any change in my personality or demeanour in the past few months?
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Q2. If yes, what changes have you felt?
Concluding remarks
Poetic visuals with Voice over.
Draft 2
Intro:
hello and Asaalamualaykum my name is Abdullah Habib Malik aur ham nikalne lage hain
aik talash pe, koi aam talash nahin, ye who talash hai jis k samne baqi aur koi talash bilkul
nah hone k barabar hain in terms of magnitude and significance. You might have guessed,
khuda ko janne ki talash ki baat ho rahi hai aaen zara awam se un k is baray may khyalat
jaante hain
Vox Pops of University students.
Q1. Ever felt the presence of a higher power?
Q2. Do you believe in God?
Q3. Who is God to you and how do you know God?
Q4. Do you feel close to God?
Q5. When do you feel a strong connection and when do you not feel one?
Aaen abh kisi expert se bhi pooch lete hain
Interview with shaykh Arsalaan
Q1. What is Ihsan? How is it different from Iman and Islam?
Q2. How can Ihsan be achieved?
Tasawuf ya phir sufism ki origination toh Holy Prophet SalAllahu aleyhi Wa Sallam se hi
attributed hai. Un ki 6 generations baad junaid Baghdadi (R.A) aye jinhe pehli dafa tasawuf k
nuqaat ko simple short phrases may express kerne ka credit diya jaata hai. Un k aala shagird
Abdul karim Al Qushairi ne risala al Qushairiya may Juniad Baghdai (R.A) ki talimat ko
summarize kiya or secondary or primary sources se text evidence bhi deen.
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300 saal baad Abdul Wahid ibn Ashir ne Al-murshid al-mueen me Islam, Iman aur Ihsan ki
sciences ko summarize kiya jis me unho ne risala al qureshia ko summarize kiya.
Aaen is se parhte hain
Intro
Week1: external cleansing
Week 2: internal cleansing
Week 3: external adornment
Week 4: internal adornment
Pop Vox Interviews of friends and family.
Q1. have you felt any change in my personality or demeanour in the past few months?
Q2. If yes, what changes have you felt?
Concluding remarks
Poetic visuals with Voice over.
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CREW CONTRACT
PRODUCTION COMPANY:
FILM TITLE: seeking proximity
START DATE: 10th December 2023
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This permission includes the right to take motion pictures, videotapes, still photographs and/or
sound recordings on and of any and all portions of the Property and all names associated there
with or which appear in, on or about the Property.
This permission also grants all rights of every nature whatsoever in and to all films and
photographs taken and recordings made hereunder, including without limitation of all
copyrights therein and renewals and extensions thereof, and the exclusive right to reproduce,
exhibit, distribute, and otherwise exploit in perpetuity throughout the universe (in whole or in
22
part) such films, photographs and recordings in any and all media, whether now known or
hereafter devised, including without limitation in and in connection with the documentary
video and the advertising and other exploitation thereof.
I certify that I have the full right and authority to enter into this agreement and grant the rights
herein granted, and that the consent or permission of no other person, firm, or entity is
necessary in order to enable you to exercise or enjoy the rights herein granted.
ACCEPTED & AGREED TO:

NAME ADDRESS
SIGNATURE
DATE
Seeking Proximity
Recce
7th december,2023
Reminder, getting notes from:

Camera, Lighting, Sound, Safety, Parking etc.
Location Safety Hazards:
1. Public Related
2. Handicraft Machines Related (Sawdust etc.)
3. Traffic Related
4. Nearest Police Station distance 2-3 kilometers
5. Any protests on that day
6. Weather Related
7. Any Equipment Related (Electricity etc., ask every dept.)
23
Parking Map:
24
Facilities:
1 Nikon D5300 Cameras

Camera Charger
Camera Batteries
1 Cam Card
2Tripods
55mm lens
Reflector
2 Apkina led Lights 600 w
1 apkina led light 300 w
Zoom q2n Recorder
Batteries
1 iphone 14 pro
25
Seeking proximity
Shooting Schedule
Dates:
13/dec/2023
Time Location Notes
5pm, Plaza no 111 A-G/F, C, Commercial Psychologist session and

Sector C Bahria Town, Lahore, interview
15100, Pakistan
Dates:
14/dec/2023
Time Location Notes
5pm, Street No.3, Shaheen Block Sector B Chughtai labs basic health test
D Bahria Town, Lahore, Punjab,
Pakistan
Dates:
15 –21/Dec/20223
Time Location Notes
9 pm Book & Bed Hostel Reflection for day1
9 pm Book & Bed Hostel Reflection for day 2



Dates:
22 –28/Dec/20223
Time Location Notes
26


Dates:
29/Dec/2023 –04/Jan/2024
Time Location Notes
7am, 5pm, 9 Book & Bed Hostel Morning, Evening and nighttime
pm. Reflection for day15
pm. Reflection for day16
pm. Reflection for day 17
Dates:
5 –12/Jan/2024
27
Time Location Notes
Dates:
13/Jan/2024
Time Location Notes
5pm Plaza no 111 A-G/F, C, Commercial Psychologist session and

15100, Pakistan
Dates:
14/Jan/2024
Time Location Notes
5pm Street No.3, Shaheen Block Sector B Chughtai labs basic health test
D Bahria Town, Lahore, Punjab,
Pakistan
28
Dates:
15-21/Jan/2024
Time Location Notes
9am-5pm Beaconhouse national university Vox pops university students

Intros and cinematic clips
Naseeha institute
Shaikh Arsalaan interview
Post production Schedule

Dates:
22Jan -15Feb/2023
Time Location Notes
9pm-5pm, Plaza no 111 A-G/F, C, Commercial Psychologist session and

15100, Pakistan
To be submitted in the first week of march.

REFERENCES
(Epic Entertainment), & (Haseeb Hassan). (2019). Alif. (TV series). Pakistan: GEO TV.
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Alpha reflect emotionally positive state and internalized attention: High-resolution
EEG investigation of meditation. Neuroscience Letters, 310(1), 57-
60. https://doi.org/10.1016/s0304-3940(01)02094-8
Emmons, R. A., & Paloutzian, R. F. (2003). The psychology of religion. Annual Review of
Psychology, 54, 377-402.
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Emmons, R. A. (2003). Personal goals, life meaning, and virtue: Wellsprings of a positive
life. Flourishing: Positive psychology and the life well-lived, 105-
128. https://doi.org/10.1037/10594-005
Kashdan, T. B., Rose, P., & Fincham, F. D. (2011). Curiosity and exploration: Facilitating
positive subjective experiences and personal growth opportunities. Journal of
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Kasser, T., & Ryan, R. M. (1993). A dark side of the American dream: Correlates of financial
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65(2), pp. 410-22.
Kasser, T., & Sheldon, K. M. (2002). What makes for a merry Christmas? Journal of
Happiness Studies, 3(4), 313-329. https://doi.org/10.1023/a:1021516410457
Krause, N. (2003). Religious meaning and subjective well-being in late life. The Journals of
Gerontology Series B: Psychological Sciences and Social Sciences, 58(3), S160-
S170. https://doi.org/10.1093/geronb/58.3.s160
Krause, N. (2006). Gratitude toward god, stress, and health in late life. Research on
Aging, 28(2), 163-183. https://doi.org/10.1177/0164027505284048
Pargament, K. I., & Mahoney, A. (2009). Spirituality: The search for the sacred. The Oxford
Handbook of Positive Psychology, 610-
620. https://doi.org/10.1093/oxfordhb/9780195187243.013.0058
Park, C. L. (2007). Religiousness/Spirituality and health: A meaning systems
perspective. Journal of Behavioral Medicine, 30(4), 319-
328. https://doi.org/10.1007/s10865-007-9111-x
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Reker, G. T. (1997). Personal meaning, optimism, and choice: Existential predictors of
depression in community and institutional elderly. The Gerontologist, 37(6), 709-
716. https://doi.org/10.1093/geront/37.6.709
Saroglou, V., Delpierre, V., & Dernelle, R. (2016). Values and religiosity: A meta-analysis of
studies using Schwartz's model. Personality and Individual Differences, 90, pp. 107-
22.
Sharif Nia, H., Lehto, R. H., Seyedfatemi, N., & Mohammadinezhad, M. (2021). A path
analysis model of spiritual well-being and quality of life in Iranian cancer patients: A
mediating role of hope. Supportive Care in Cancer, 29(10), 6013-
6019. https://doi.org/10.1007/s00520-021-06172-2
Suh, E., Diener, E., Oishi, S., & Triandis, H. C. (1998). The shifting basis of life satisfaction
judgments across cultures: Emotions versus norms. Journal of Personality and Social
Psychology, 74(2), 482-493. https://doi.org/10.1037/0022-3514.74.2.482
Wood, A. M., Joseph, S., & Linley, P. A. (2007). Coping style as a psychological resource
of grateful people. Journal of Social and Clinical Psychology, 26(9), 1076-
1093. https://doi.org/10.1521/jscp.2007.26.9.1076
Eliason, G. T., Samide, J. L., Williams, G., & Lepore, M. F. (2010). Existential theory
and our search for spirituality. Journal of Spirituality in Mental Health, 12(2),
86-111. https://doi.org/10.1080/19349631003730068
Dawud Israel. (2011, November 22). The experience of Suluk (Spiritual Journey) [Video].
YouTube. https://www.youtube.com/watch?v=HFChEYLTA08
Islam On Demand. (2013, May 7). Becoming Allah’s beloved and trusting in Him - Abdal
Hakim Murad [Video]. YouTube. https://www.youtube.com/watch?v=-dNFzqBu9c4
31
MessageTV. (2020, August 15). Chishtia Silsila , Naqshbandia aur Qadria ki Haqeeqat by
Mufti Taqi Usmani ‫حقیقت‬ ‫سلسلے‬ ‫کے‬ ‫تصوف‬ [Video]. YouTube.
https://www.youtube.com/watch?v=fwG3-cV_2vU
one world one page. (2021, April 25). What is tariqa - Abdal Hakim Murad [Video]. YouTube.
https://www.youtube.com/watch?v=kDSVYJ4-HU8
Peer Zulfiqar Ahmad Naqshbandi Official. (2022, June 4). Ulma e Deoband Kay Nazdeek
Naqshbandi Silsila Ka Muqaam -‫[ علماء دیوبند کے نزدیک نقشبندی سلسلہ کا مقام‬Video].
YouTube. https://www.youtube.com/watch?v=2EZ7lU2i5Qg
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri. (2021a, February 8). Tasawwuf awr Wilayat
Kiya hy? | ‫ | تصوف اور والیت کیا ہے؟‬Birmingham, UK [Video]. YouTube.
https://www.youtube.com/watch?v=XrNz4RMKedo
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri. (2021b, December 31). Tasawwuf ki haqiqat
| ‫ | تصوف کی حقیقت‬Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri [Video]. YouTube.
https://www.youtube.com/watch?v=ntTgoKDQrQ0
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Hakim Murad (Dr. Timothy Winter) [Video]. YouTube.
https://www.youtube.com/watch?v=uQWNeGyRu0k
32

A Path To Nowhere

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A Path To Nowhere

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Seeking Proximity

A documentary on exploring Sufism

Abdullah Habib Malik Director, Producer, Editor.

Roy Nasir Camera

Faisal Saeed lighting, sound

Sameer Asif Camera

Abdullah Habib Malik 03100503673

Roy Nasir 03039898029

Faisal Saeed (whatsapp) +966557481636

Sameer Asif 03155193508

psychological well-being of an individual.

Park, C. L. (2007). Religiousness/spirituality and health: A meaning systems

perspective. It highlights the importance of meaning-making and sense-making in coping

with a framework for making sense of their experiences.

individuals to cope with existential angst. (Reker, G. T., 2005).

regulation and internalized attention of individuals and contribute to a sense of well-being

purpose and integrity, can contribute to psychological well-being of individuals.

(Peterson, C., Chang, E. C., 2003).

experienced trauma and adversity, hence enhancing their psychological well-being.

(Rasmussen, L. M., & Pidgeon, A. M., 2011).

purpose, and psychological well-being, based on an exploratory study of music therapists. It

satisfaction in one’s life, and enhance the psychological well-being of an individual.

(Tamashiro, H., & Wong, P. T. P. 2012)

Spirituality and Health: A Developmental Review. In C. R. Snyder & S. J. Lopez

spirituality in promoting emotional well-being and, mental resilience. It highlights the

importance of spirituality in coping with stressful situations, adversity, and traumatic

life. (Pargament, K. I., 2011).

published in the Journal of Contemporary Psychotherapy introduces meaning-centered

counselling, a cognitive-behavioural approach that integrates principles from logotherapy and

Coping style as a psychological resource of grateful people published in the Journal of

impact of materialistic values on the subjective well-being of individuals. It suggests that a

indiduals who pursue it. (Kasser, T., & Sheldon, K. M. 2002).

Prosocial values and empathy in adolescence published in the Current Psychology

The Alchemy of Happiness [HD] - Al-Ghazālī [2004] (youtube.com)

(310) Super Size Me - YouTube

Picture-in-picture will be used to give an overall dramatic look to the documentary.

Audition will be used for sound treatment.

Eye level shoots

Hand held shots

Pre-Shoot Script: In order

Voice over with poetic visuals.:

physically measure and account for?

consciousness orchestrating the universe?

Vox Pops of University students.

Q1. Ever felt the presence of a higher power?

Q2. Do you believe in God?

Q3. Who is God to you and how do you know God?

Q4. Do you feel close to God?

have even felt the presence of a higher power,

the question would be, how to exist in harmony with it?

Interview of Irfan sahab on metaphysics

Q1. is there a link between physics and metaphysics?

Q2. what is consciousness, does it have a source?

Q3. How can consciousness be raised?

Q4. what is the relationship between mind and matter

Q5. how is metaphysics linked to Religion and Spirituality.

Week 1. Writing and reflecting

Week 2. Mindfulness and meditation

Interview with shaykh Arsalaan

Q1. What is Iman and what does it consist of?

Q2. How does one come to iman?

Q3. Are there levels to Iman?

Week 3. Reading the Quran with translation.