Then comes humūd (extinction). Humūd arises in proportion to the amount of wujūd (existence). The possessor of wujūd has the states of ṣaḥw (sobriety) and maḥw (effacement). The state of ṣaḥw is his baqāʾ (subsistence) with the Real (God), while the state of maḥw is his fanāʾ (annihilation) in the Real. These two states always follow one another in succession. When the state of ṣaḥw with the Real prevails over the servant, the servant acts with the Real and speaks with the Real. The Messenger of God (peace be upon him) said in a sacred hadith: "He sees with Me, He hears with Me." (Bukhari, Riqāq, 38; Ibn Mājah, Fitan, 16) (Qushayri, 37)
Wajd and wujūd are two verbal nouns. One means sorrow, the other means finding. The verbs for both are essentially the same. They can only be distinguished by their verbal noun forms. When a person is sorrowful, one says: wajada, yajidu, wujūdan and wijdānan; when he is wealthy: wajada, yajidu, jiddatan; when he is angry: wajada, yajidu, mawjidatan. The differences among all these are not due to the verbs, but only to the verbal nouns.
What the Sufis mean by wajd and wujūd is the affirmation of two states that manifest to them during samāʿ (spiritual audition). One of these is close to sorrow, the other is related to wajd and murād (the object of desire).
The ḥaqīqa (inner reality) of sorrow is losing the beloved and being prevented from the object of desire. The ḥaqīqa of wajd is attaining the object of desire. The difference between sorrow and wajd is as follows: sorrow is the name for the grief that falls to the share of the nafs (the lower self). Wajd, however, is, according to the beloved, the name for the grief that arises concerning the share of another. All these changes are due to fate.