Wajd (ecstasy) is overflowing with spiritual joy and enthusiasm, and rather than using reason, logic, or will, one follows the spiritual state in which one is. It consists of God’s surprising visit to the heart of one of His servants with special favor. When this favor originates in God’s Grace, breezes of nearness to Him begin to blow; when it originates in His Majesty, self-possession accompanied by sorrow, fear, and awe appears.
Some have explained ecstasy as the spirit’s being unable to bear the turmoil caused by love during reflection on God, invocations to Him, and recitations of His Names. It has also been interpreted as being the amazement, excitement, and trembling that the heart undergoes when it receives special favors from God that originate in His Grace and Majesty.
Although derived from the same root word, wajd (ecstasy) and wujud (finding) are different from one another. While finding, as will be explained later, means passing beyond the sphere of the influence of the carnal soul and the limits of corporeality and finding the Desired One as He is, free from all qualitative and quantitative considerations and restrictions, ecstasy is the overflowing of the heart with feelings of love, yearning, zeal, respect, and exaltation. Ecstasy is a surprising and unexpected emotion. The next step is the state of being in constant ecstasy as the fruit of a continuous recitation of God’s Names and His praise, glorification, and exaltation.
Ecstasy generally manifests itself in two ways:
The souls that have clung to water and clay,
are pleased on being freed from them,
and begin to dance in the air and breezes of love,
becoming perfected like the full moon.
If ecstasy appears as the result of willful concentration and by being forced, it is called willful rapture (tawajud). This can be seen in initiates, especially at the beginning of the way. Our master, upon him be peace and blessings, advises: “Weep when you are reciting the Qur’an. If you cannot, force yourself to.”
If we add willful rapture and the finding (wujud) to the two kinds of ecstasy mentioned above, we can divide the subject into four titles:
In itself, ecstasy has also degrees:
O God! Your light has been completed and You have guided us to the truth, so all praise be to You; Your Clemency has overwhelmed and forgiven us, so all praise be to You. And bestow blessings and peace on the one, and on his Family and Companions, all of them.
 The Attributes of God can be understood as, broadly, of two kinds, with two kinds of manifestations. One kind are the Attributes of Grace—such as Mercy, Compassion, Love, Forgiving, etc. The other kind are Attributes of Majesty— such as being overwhelming, compelling, punishing, etc. (Tr.)
 Jalalu’d-Din Rumi (1207–1273): One of the most famous Sufi masters of the Islamic history; founder of the Mawlawi (Mevlevi) Order of the whirling dervishes, famous for his Mathnawi, an epic of the religious life in six volumes. (Tr.)
 Ibn Maja, Sunan, “‘Iqama as-Salah,” 9.
 al-Bukhari, “Iman,” 9; Muslim, al-Jami'us-Sahih, “Iman,” 67.
 The hadith is: “Ihsan (Perfect goodness or excellence) is that you worship as if seeing God. Even if you do not see Him, He certainly sees you.” The hadith mentions two degrees of excellence: worshipping God as if seeing Him, which is the greater one, and worshipping Him in the consciousness that God sees His servants. al-Bukhari, “Iman,” 37; Muslim, “Iman,” 1. (Tr.)