WADl'A WADJDA
ri: 23
to describe capital invested, whereas money depo-
sited in the ordinary banking system, although also
called ioada'i', carries only a historical reference to
the term since it is inconsistent with original Islamic
terminology.
Bibliography 'Abd al-Razzak al-Sanhiiri, al-Wasz/
fi mar(! al-kanun al-madani, Beirut 1952, iv, 12, vii,
675-776; Muhammad Uzair, Some conceptual and prac-
tical aspects ef interest fre« banking, in Studies in Islamic
economics, ed. Khurshid Ahmad, Leicester 1980, 44-8;
Wahba al-Zuhavli, al-Fikh al-islami toa-adillatuh, Beirut
1985, v, 37-52; Waqar Masood Khan, Towards an
interest free Islamic banking, Leicester 1985, 28-33; 'All
Ahmad al-Salus, al-Muamald! al-miiliyya al-mu'iisira fz
miran al-fikh al-islami, Kuwait 1986, 31-36; Mustafa
Ahmad al-Zarka, al-Masiin], mu'iimalatuhii, wadii'i'uhii
wa-Jawii'iduhii, in l(irii'iit Ji 'l-iktisiid al-islami, Qiudda
l 987, 321-51; EJI art. (0. Spies).
(MAWIL Y. Izzi DIEN)
W AQID (A.), a term in the terminology of $ufi
mysticism meaning "ecstasy, rapture". Al-Tahanawi
states that wa(jJ.d "refers to a divine influx of inspira-
tion which strikes the inner being of the Sufl, generat-
ing either sadness or joy in him. It may also change
his condition in some way, making him absent from his
personal qualities by means of a vision of God" (Kas_h-
miif i~!ilii(1iit al-funim, Bibi. Indira, Calcutta 1862, l 454).
The term derives from the root w-(jj.-d, with a range
of meanings including "to find, obtain, experience, be
moved by passion". Hence we have such masdars as
the warjJd under consideration and wi(jj.diin "feeling,
sentiment, ecstasy". See further on this range of mean-
ings, F. Jabre, Essai sur le lexique de Gha,z:.iill, Beirut
1970, 270.
In the period of classical Sufism, the development
of wa(jj.d as a technical term was bound up with
scholastic discussions on moral theory which flour-
ished in the $ufi school of Baghdad. lbn 'A\a"s
(d. 309/921) celebrated dispute with al-Qiunayd
(d. 298/910 [q.u.]) on whether wa(jJ.d is characterised
by the presence of joy or grief in the mystic is per-
haps the most famous in this regard. Whereas al-
Qiunayd declared that ecstasy means "dissociation,
severance (inkitii) from one's personal qualities while
one's essence is graced with joy", Ibn 'A\a' agreed
only partially with this definition, replacing the word
"joy" by "grief" (al-Tahanawi, Loe. cit.; L. Massignon,
The Passion of al-Halla], mystic and martyr cf Islam, tr.
H. Mason, Princeton l 982, i, 92). Another member
of this school, al-Kharraz (d. 277 /890 or 286/899
[q.1·.]), said in his K al-Sifiit, in which he analysed
the experience of proximity to God (kurb), describing
the various stations traversed by the mystic to attain
that degree, that wa(jj.d is the first station experienced
by those who have proximity to God. Al-Kharraz's
understanding of war;fjd has been described by P. Nwyia
as not so much "ecstasy" as "instasy", a communion
with oneself in order to find (wa(jj.ada) the word of
God within and so be delighted (Exegese coranique et
langage mystique, Beirut l 970, 254, 259).
Manv of the same ontological connotations of warjJd
figure in the enigmatic meditations on annihilation of
al-Qiunayd, who explains that wa(jj.d and wurjJud belong
to the final degree of the three stages of annihila-
tion of the selfhood in the divine (fanii' [see BA~'
WA-F.• ..z,i.:>,,']). The concept of existing as a kind of an-
nihilation of self was also often emphasised in later
mediaeval Sufism, and figures in the expositions of
the spiritual stations [see J:L1,,L] of the mystical ascent
to perfect love by most of the $ufi authors, often
with great intricacy. See e.g. on these, C. Ernst, 771e
stages of love in early Persia'! Sufism, in L. Lewisohn (ed.),
Classical Persian Sufism, from its origins to Rumi, London
1993, 448-51.
Wa(jj.d was also intimately connected with the prac-
tice of musical audition, sama' [ q.v.], and al-Ghaz ali
states that "Singing produces a state in the heart
which is called wa(jjd. In its turn, war}jd causes the
bodily limbs to move, whether the movement is non-
rhythmic and the emotion be disorderly, or a rhyth-
mic movement, in which case it is called clapping
and dancing" (l(lyii' 'ulum al-din, Cairo 1346-52 I I 927-
33, ii, 237). Thus the highest state of ecstasy is called
wurjjud or "existence" itself, to be found through same',
Al-Ghazalr's philosophical analysis of the narure and
place of warjJd among the mystico-psychological states
experienced by Sufls during their concerts of samd'
played a central role in subsequent debates on
the legality of music and the place of ecstasy in the
contemplative disciplines in Islam. An entire book of
the lbyii' is devoted to the defence of sama', the K
Adab al-samii' wa 'l-wa(jj.d, thus indicating the impor-
tant place which rapture had always played in Islamic
spirituality. He also enumerates seven reasons why lis-
tening to poetry is more conducive to rapture than
hearing the cantillation of the I).ur'an, substantially
because hearers are too habituated to this last to be
further stirred by it. Concerning the place of ecstasv
in Muslim spiritual life, he says that listening lo poetry
arouses yearning (mawk [q.v.]) in the lover of God, lead-
ing to mystical states (a(lwal) which are called ecstasv
(l(lyii', ii, 246-7). At the end of this Book, al-Chazal:
proffers his own definition, based on the opinions of'
Dhu 'I-Nun al-Mi~rf [q.v.] and others, that "ecsiasv
consists in a mystical state which is the fruit of soma',
it is an infusion of a true, original divine nature, which,
following upon samii', the listener 'found' (ya(j}.iduhu) in
himself" (ibid., ii, 258).
Bibliography (in addition to references in the
article): S. Rizvi, Music in Muslim India, in IC, xv
(1941), 331-40; Qjawad Nurbakhill, essay Samii', in
his Dar fsJJarabiit, London 1982, Eng. tr. In the tavern
ef ruin, London 1990; J. During, Musique et mystique
dans les traditions de l'Iran, Louvain l 989; A. Gribetz,
The sarna' controversy: Sufi vs. legalist, in St. Isl., lxxiv
(1991), 43-62; A. Shiloah, Music in the world of Islam,
a socio-cultural study, Aldershot l 995; NL Sells, Earls
Islamic mysticism. Sufi, Qyr' an, Mi'raj, poetic and theo-
logical writings, New York l 996; Nac;Jjfb .\'lii.\'il
Harawi, Andar gbaz:.al-i fsJJwzm nahdn Mlwiiham gas.lltan.
samd'<ndmaiui-i farsi, Tehran n.d.
(L. LEw1soHN, shortened by the Editors
WAQIDA, conventionally Oujda, a town of east-
ern Morocco, 14 km/8 miles from the Algerian
frontier in the southern part of the Angacl plain.
Despite its eccentric position, Wac;Jjda is today the
eighth largest town of Morocco, with 352,000 inhab-
itants in 1994. It has a strategic situation as a cross-
roads of the route from Fas to Orania and the axis
of the route from the high plateaux to the Mediter-
ranean; it has been fought over all through the cen-
turies, and destroyed and rebuilt repeatedly.
I. Pre-modern history.
It was founded in 384/994 by Zrrr b. 'Atiyva, head
of the great Zenata Berber tribe of the Maghrawa
[q.v.]- In the course of the $anhac;Jja-Zenata struggles,
the latter had been pushed back into the extreme
Moroccan west, where they became firm partisans of
the Umayyads in Cordova. Ziri was, with his tribe,
authorised to occupy the region of Fas, but feeling
insecure in that region and that town, and wishing
to be nearer to the central 1vlaghrib homeland of his