The situation is as such. At the beginning of being a murīd (aspirant, disciple), there are very few sāliks (travelers on the path) who do not encounter such whisperings (waswasa). The aforementioned matters are the tests that murīds face. In this situation, what the shaykh should do, if he sees discernment (kiyāset) in himself, is to direct the murīd towards rational proofs. For a sālik who has taken the path of maʿrifa (gnosis, experiential knowledge of God), it is through knowledge that he can be saved from the whisperings that befall him.
If the shaykh discovers in his murīd a strength regarding the path of Sufism (taṣawwuf) and sabr (patient endurance), he commands him to persist in patience and dhikr (remembrance of God) until the lights of acceptance shine in his heart (qalb) and the sun of union rises in his innermost secret (sirr). (If the murīd obeys the command), the result is achieved in the shortest time. However, this (method of training) can only be applied to a select few murīds; it does not yield successful results for everyone. The training of most murīds is possible by having them resort to proofs and reflect upon verses (āyāt) to the extent necessary, provided they acquire the essential knowledge of method (uṣūl). (Qushayrī, 198)
Vakfe is to be imprisoned between two maqāms (spiritual stations). (Iṣṭilāḥ, 534)
Vakfe is to remain between two maqāms. This is for the purpose of fully fulfilling the requirements of the previous maqām and preparing to ascend to the next maqām, by observing the proper etiquette (ādāb) of that station. (Kāshānī, 54; Jāmiʿ, 104)