Ḥijāb (veil) is dispersion. In the ḥāl (spiritual state), it is impossible to reflect on something that is beyond one's reach. As Abū Saʿīd Ḥarrāz says: "Do not occupy your precious and valuable time with anything other than the most precious and valuable thing. The most precious thing for the servant is to be occupied with what lies between the past and the future (that is, with the present)." (Hujwīrī, 445)
What is meant by 'waqt' (the moment) is the ḥāl (spiritual state) that dominates the servant. The strongest thing that dominates the servant is his waqt. Waqt is just like a sword: it passes by with its judgment and cuts off (what is before it).
Sometimes, 'waqt' refers to those ḥālāt (spiritual states) that cannot be attained by effort and come to the servant suddenly. In this case, the waqt acts upon the servant, and the servant is under the judgment of the waqt. When it is said that someone is under the judgment of the waqt, it means that he is taken away from his own actions and drawn into the manifestation (tajallī) of the Real (al-Ḥaqq). (ʿAwārif, 310)
It has been said: The breath (nafas) belongs to the one who has reached the end (muntahī), the waqt to the beginner (mubtadiʾ), and the ḥāl to the one in the middle (mutawassiṭ). The ishāra (indication) meant by this is that, for the beginner, inspiration (ilhām) comes from Allah from time to time. The mutawassiṭ possesses ḥāl because the ḥāl dominates him. The muntahī possesses nafas because the ḥāl has become firmly established in him. The states of presence (ḥuḍūr) and absence (ghayba) are not transient. The states of ecstasy (wajd) have become stable together with their breaths. All of these are states belonging to their respective people.
Waqt is the ḥāl (spiritual state) you are in, which has nothing to do with the past or the future. (Iṣṭilāḥ, 530)
Waqt is the time, within your current ḥāl, when the wāridāt (spiritual influxes) come to you. This is twofold.