1. The mureed should believe that he will attain his goal through the agency of his Shaikh. If the mureed turns his attention elsewhere (i.e. towards another Shaikh while he remains the mureed of one Shaikh) he will be deprived of the spiritual grace and benefit of his Shaikh.
2. The mureed should in all ways be obedient to his Shaikh and render sincere and total service to him. In the absence of the love of the Shaikh there is no real benefit. The sign of love for the Shaikh is immediate fulfilment of his orders. Never follow an act without his permission because sometimes the Shaikh resorts to an act which is appropriate for him in view of his rank and spiritual state, but the same act may be a fatal poison for the mureed.
3. Recite the thikr and the wazifas which the Shaikh instructs and refrain from all other forms of wazifas.
4. In the presence of the Murshid, the mureed should direct all his attention towards him. This attention has to be to such a degree that the mureed should not perform even Salaat (in his presence) without his permission.
5. Do not speak with anyone in his presence, in fact, do not pay attention to anyone.
6. Do not stretch the legs in the direction where the Murshid is seated, even if he is not directly in front.
7. Never lodge any objection against the Murshid. If the mureed is unable to understand any act of the Murshid, he should not entertain any misgiving, but should recall the episode of Hadhrat Musa (alayhis salaam) and Hadhrat Khidr (alayhis salaam) and consider that some wisdom must be underlying the act.
8. Never desire the Murshid to display karamat (miracles).
9. If in any doubt, immediately discuss it with the Murshid. Should the doubt after having discussed it still remain, consider it to be the result of your defective understanding. If the Murshid does not respond when the mureed puts forward his doubt, he (mureed) should consider that he is yet not capable of comprehending the explanation, hence the Murshid’s silence. He should await another opportunity for clarification.
10. Inform the Murshid of dreams as well as any interpretation of such dreams which come to your mind.
11. The mureed should not without need and without permission remain aloof from the Murshid.
12. The mureed should not raise his voice above that of the Murshid nor should he speak in loud tones to the Murshid.
13. When necessary, the mureed should speak to the Murshid clearly and be brief and wait with much attention for the reply.
14. Narrate to others only that extent of the Murshid’s talks which is understandable to them. Do not narrate to others such words of the Murshid which they will not be able to comprehend.
15. The mureed should not refute the words of the Murshid even if it seems that the mureed is correct. The mureed should hold the belief that the error of the Shaikh (Murshid) is superior to his (mureed’s) rectitude.
16. The mureed should inform the Murshid constantly of his condition, whether good or bad. The Murshid is the Spiritual Practitioner and prescribes remedies after being informed of the mureed’s condition. The mureed should not maintain silence about his condition depending upon the kashf (spiritual inspiration) of the Murshid for realization of the mureed’s condition. The mureed has to systematically notify the Murshid of his condition.
17. The mureed should not engage in any wazeefah (thikr or form of recitation) while sitting in the company of the Murshid. Such recitation should be in the absence of the Murshid.
18. Whatever batini faiz (spiritual blessing) accrues, the mureed should consider it to be the consequence of the agency of the Murshid even if in a dream or state of muraqabhah (meditation) it appears that such blessing is from a different direction (other than the Shaikh). If in a spiritual state it appears that such batini faiz accrued to the mureed via the agency of another Saint, the mureed should consider that it is some manifestation of his Murshid which has assumed the form of another Saint.
[by Hadhrat Maulana Maseehullah Khan Sahib (nawarallahu marqadahu) in “Shariat and Tasawwuf”]