When the servant’s will and ascetic discipline (riyāḍa) reach a certain limit, he obtains the opportunity to witness the lights of the Real (al-Ḥaqq), and this gives him delight. These are like flashing lights, and they call this awqāt (times, moments). Within each waqt (moment) there are two states of ecstasy (wajd): one is the ecstasy the seeker (sālik) finds, and the other is the ecstasy that takes hold of the seeker. Then, as his ascetic discipline increases, such things become frequent. (Ishārāt, IV, 86)
Wajd (ecstasy) is the heart’s regaining of the clarity of dhikr (dhikr: remembrance of God) that it had lost. Tawājud and tasākur are two terms whose meanings are close to each other; they refer to the state in which the servant’s efforts to invite ecstasy and spiritual intoxication (sukr), and his striving to resemble the truthful ones among the people of ecstasy and intoxication, are also present. Waqt (the moment) is that which lies between the past and the future. (Lumāʿ, 418)
The ḥaqīqa (inner reality) of waqt, according to the people of verification (taḥqīq), is as follows: It is the event to which an imagined occurrence is attached, and whose realization is certain. In this ḥāl (spiritual state), the event whose occurrence is certain is the waqt for the other imagined event. For example, you say, “I will come to you at the beginning of the month.” The act of coming is imagined; the beginning of the month is an event whose occurrence is certain. In this case, the beginning of the month is the waqt (appointed time) for the act of coming.
I heard that Master Abū ʿAlī al-Daqqāq said: Waqt is the state you are in. If you (with your mind, thought, and occupation) are in the dunyā (the world), then your waqt is the world.