Vird (wird, regular devotional practice) is the name for a time that repeatedly comes to a servant, day or night, and leads them toward nearness to Allah. In that time, something desired that will appear before the servant in the Hereafter is bestowed upon them.
Kurbet (nearness) is a term used in two senses. It is either a command that is obligatory (farḍ) upon one, or a meritorious act (mandūb). If one performs it by day or night and persists in it, it becomes a wird to be fulfilled the next day as well. The easiest of the awrād (pl. of wird) is to perform four cycles (rakʿa) of prayer, to recite one of the longer passages, or to cooperate in a good deed or in taqwa (God-consciousness). (Küt, I, 81)
Kurbet is a divine attribute. It is a mysterious station to which the witnessing of the Real (al-Ḥaqq) attests to the justice and superior qualities of its possessor, and which some Prophets, in certain ḥāl (spiritual states), have needed, while even the Prophets themselves have denied its particular effects. This is the station of Khidr, who was with Mūsā (Moses) (see al-Kahf 18:65). This station bewildered the sultan of ghayra (protective jealousy). Thus, Mūsā (and those in his station) denied it for the sake of Allah. Even though the righteous servant (Khidr) warned him repeatedly in every matter, Mūsā denied it multiple times. The sultan of ghayra (Moses) turned away from it with objections. For what was sharia (the sacred law) for Moses was spiritual taste (dhawq) for the other (Khidr). Therefore, even if he saw something in another that was sound knowledge, it appeared foreign to him.
However, taste (dhawq) is more dominant and ḥāl (spiritual state) is more firmly established. For this reason, it was said to the Prophet: "Say, 'My Lord, increase me in knowledge.'" (Ṭā Hā 20:114). It was not said, "My Lord, increase me in ḥāl (spiritual state)." For if Allah had increased his ḥāl, his denial would also have increased. But as his knowledge increased, so too did the explanations, unveilings, breadth, relief, and clarity in the directions where the veil was lifted and the curtain drawn back; constriction and hardship disappeared, and perfection (kamāl) was witnessed in deficiency. (Futūḥāt, II, 257)
The station of kurbet is built upon seven pillars. These seven pillars are: Islam, iman (faith), righteousness, ihsan (spiritual excellence), martyrdom, siddiqiyya (veracity), and as the seventh pillar, the greatest sainthood (al-wilāya al-kubrā). The greatest sainthood has four noble stations. The first noble station is the station of friendship (khulla), the Maqām Ibrāhīm, where the one who enters is secure.
The second noble station is the station of love (ḥubb). In that station, a garment bearing the name Habībullāh (the Beloved of Allah) appeared for the Prophet.
The third noble station is the khitām (seal) station. There, the banner of praise is raised; it is the Maqām Muḥammadī (the Muhammadan Station).
The fourth noble station is the station of servanthood (ʿubūdiyya). In that station, Allah named His servant as "servant" and said: "Exalted is He who took His servant by night" (al-Isrāʾ 17:1). In that station, the Prophet became a prophet and was sent to creation as a mercy to the worlds. (Insān, II, 85)
The station of kurbet is a means (wasīla). This is as follows: Whoever attains that station becomes a means for the hearts to find rest through the realization of divine realities. The essence of this is: Although hearts are created from divine realities, they have become distant from them. Unless they witness it in another, they do not accept anything. Another becomes like a mirror for those realities; in that thing, one sees one's own nafs (the lower self) and accepts it for oneself, and uses it in its original ruling as the thing itself uses it.
The Name al-Ḥaqq is, above all, a means for spirits (arwāḥ) to find rest through divine attributes. The qalb (heart) of the walī (friend of God) who attains the station of kurbet is also a means for the manifestation of divine traces, for bodies to realize and find rest in divine realities. For a walī to realize divine realities in his body, it only happens after witnessing the realization of one of the people of the station of kurbet. That walī becomes his means in attaining the degree of realization. The means for all the Prophets and awliyāʾ (friends of God) is our master, the Messenger of God (peace be upon him). Thus, wasila (means) is itself the station of kurbet. (Insān, II, 96)
qutb/aqṭāb (qutb al-akbar; qutb al-ghawth; qutb al-zamān; qutbiyyat al-kubrā; ṣāḥib al-waqt wa-l-ḥāl; ṣāḥib al-zamān)
If the imam (leader) of the Muslims (the head of state) is just, he is the qutb of his time. (Fetlı, 155)
One of four persons—ʿĪsā (Jesus), Ilyās (Elijah), Idrīs (Enoch), and Khidr—is the qutb. The qutb is one of the pillars of the palace of religion; he is the pillar of the Black Stone. Two of them are imams. All four together are called awtād (stakes). Allah preserves faith with the first, sainthood with the second, prophethood with the third, messengership with the fourth, and the ḥanīf religion with all four together. The qutb, one of them, never dies, that is, he never ceases to exist. This maʿrifa (gnosis) that we have explained to those who await is exclusive to the trustworthy ones of our tariqa (Sufi path). Each of these four, in addition to their existence, has a heart (qalb).