Lisanul Arab (Ibn Manzur Afriqi)
The difference between the Ahad and Wahid is this: Ahad is a negation i.e. no other one found while Wahid is in its essence (Dhat) one beyond any similarities or copies; Ahad is one but only in meaning i.e. intellectually since no concept of numbers or ‘similarities’ or ‘copies’ applies to it. Wahid cannot be decomposed and cannot be made dual and cannot be sliced and partitioned. 
Note: Ahad can be used interchangeably for Shai’ (Object) or vice-a-versa e.g. 60:11 And if any Shai’ (One) of your wives deserts you to the Unbelievers.
Zahir/Zuhur: Emergence of an abstraction that continues to stay the same e.g. an apple is made up of unnumbered many atoms and particles and field-forces and so on in constant vibration and exchange. But the abstraction of an apple in our minds and eyes and language is a continual abstraction that is observable via the senses. This continual form of appearance of something that comes into existence is called Zuhur or Emergent Abstraction.
Maghribi’s own introduction
In The Name of Allah The Rahman The Rahim; and there is no shield or power except by Allah—Al-'Aliyu Al-'Azimu—Hamd (Adoration) beyond bounds and unnumbered Shukr (Gratitude) deserving the Dhat (Divine Essence) that ITs infinite uniqueness (Wahdat) is the genesis the Ahadiyat (Extreme Divine Oneness) and Wahidiyat (Verbal Divine Oneness), the order and organization of the Azaliat (Sempiternity) and Abadiyat (Eternity), the connection between the Zahiriyat (Abstract Emergence) and Batiniyat (Concealed Internality), the middle-agent between the Awwaliyat (Primordality) and Akhiriyat (Endmost Last-ness). All gaping chasms are Isharat (Pointing) at Hu (IT, He), the ubiquitous Barzakh (Barrier) is all about Hu, and Haqiqat-Muhammadi (Praiseworthy Reality) is Khud (Divine Self) for Hu. 
And limitless praise in perpetual close proximity to the Hadhrat (Divine Presence) that by means of Ta’ayyun-Awwal (Primordial Contrast) and Tajalli-Awwal (Primordial Lucent Manifestation) which guaranteed the self-awareness/consciousness, (in addition to) the Kamal (Perfection) of Dhat (Essence) and Asma’ (The Society of All Names)—Tafsilan (Via Divisible and Detailed processes)—and by means of the second-Tajalli (Lucent Manifestation) an aspect of the Wahidiyat (Verbal Divine Oneness), did the Ta’yyin (Assignment of meanings and semantics) for the rank of 'Uluhiyat (Deified Beloved-ness) that includes the Zahir (Abstract Emergence) of the Wujud (Being) which is an infinitely particularized Wujub (Imminent, Must-Be) characterization of Hu (IT, Him) while also includes the Zahir (Abstract Emergence) of ‘Ilm (Divine Knowledge); since Imkan (Potentialities, Probabilities) is one of ITs Lawazim (Flowing Contrasting Attributes) and includes the reality of the human being as the Barzakh (Barrier) between the Wujub (Imminent Actuality) and Imkan (Potentiality, Probability).
Ever-sprouting adoration and praise for the Chieftain (Muhammad) that the realities, spirits and corporealities are the Tafsil (Detailedness) of the realities of his spirit and his corporeality, truly the benefactor for all spirits and corporealities Ijmalan (Quantally, without divisibility and detailedness); peace and blessing be upon his family and his children, the household that carried the throne of his Shariat (Divine Law, Prophetic Mannerism), the engravers of his primary and secondary engravings (as in engravings on a seal to sing+seal letters/edicts), may Allah be pleased with all of them collectively.
A group of friends who are the seekers of the knowledge of Tauhid (Divine Oneness) and love to Tahqiq (Research) and love to Tajrid (Forsake this world), and yet could not understand the language of this Nation (Sufis) and could not understand their books, thus begged this Faqir (Pauper) to write a Risalah (Treatise) that would include a comprehensive knowledge for Tauhid (Divine Oneness) and organization of Wujud (Being), and they asked me to use the geometry of a circle for each level/layer/organization of the Wujud and Tauhid thus utilize the shapes of what can be observed to open the gates of the meanings and concepts. I did accept their request and after praying the Istikhara (Special Prayer for making decisions), composed a treatise which I called Jām-eh Jahān Namā (Crystal Cosmic Viewer). I hope for That Nonpareil Divine Presence to guard this short write-up from mistakes and oversights. It is the case that IT is able to do anything and ITs response most befitting and worthy.
This treatise comprises of two (related or concentric) circles each with a line going through the center halving the circle into two arcs and the said line is the Barzakh (Barrier partitioning):
1. Circle 1: Ahadiyat (Extreme Divine Oneness) as one arc and the Wahidiyat (Intellectual Divine Oneness) as the second arc. And Wahdat (Verbal Divine Oneness) is what relates/links/entangles Wujud (Being-ness) to ‘Ilm (Divine Knowledge) to Nur (Divine Light) to Shuhud (Observation) to Tajalli (Lucent Manifestation) to Ta’ayyun-Awwal (Primordial Ocular Contrast).
2. Circle 2: Dealing with the Zahir (Emergence) of the Wujud (Being) which is the Wujub (Imminent, Inevitable Actuality) of infinitely particularized Nafs (Divine Self) of Hu (IT, He) and the Zahir (Emergence) of the ‘Ilm (Divine Knowledge) that is probable and potential due to the Lawazim (Flowing Contrasting Attributes) of Hu (IT, Him). And the secondary Barzakh (Barrier) that is the reality of humanity i.e. human being is the barrier separating the Wujub (Imminent Actuality free of potentialities) from all probabilities and potentialities. And this circle also deals with the secondary Tajalli (Lucent Manifestation)
May Allah aid you with a spirit from ITself, (in this circle) still the laws of the Zuhur (Emergence) within the Butun (Innermost Cores) fully enclosed and the laws of Wahidiyat (Intellectual Divine Oneness) within the Ahadiyat (Extreme Divine Oneness) fully enclosed, and both inescapably inserted within the authoritative power of Wahdat (Verbal Divine Oneness). And even the identifications such as ‘Ainiyat (Having Essence) or Ghayriat (Other-than-ness) or Ism (Having Name) or Rasm (Having design) or Ni’at (Having characterizations) or Wasf (Having descriptions) or Zuhur (Having Abstraction) or Butun (Having inmost core) or Kathrat (Multitude) or numerical 1-ness or Wujub (Actuality) or Imkan (Potentiality) are all exiled within the Ahadiyat (Extreme Divine Oneness). Moreover Zahiriyat (Emergence) and Batiniyat (Concealed internality) or even Awwaliyat (Primordiality) and Akhiriyat (Endmost-ness) are all concealed as well (without a trace).
Within the impenetrable solitude of Ghayb (Unobservable Unseen), Allah as a Shāhid (Observing Witness) willed a Huwiya (Who-ness, That-ness, IT-ness) and thus manifested ITself to ITself: Manifested with the Divine Attribute of Wahdat (Verbal Oneness) and thus the first primordial Ta’ayyun (Ocular Contrast) i.e. contrast between being absent and being present, caused the Huwiya (Who-ness, That-ness) to emerge (i.e. Hu).
And the latter is a form of Wahdat (Verbal Oneness) which is the origin of all Qābiliyat (Receptivity) and for IT emergence or concealment is the same since Hu (IT) is the Qabil (Receptive) to both what is emerged and what is concealed. Wahdat (Verbal Oneness) is the Muzhir (Place of emergence or manifestation) for both Ahadiyat (Extreme Oneness) and Wahidiyat (Intellectual Oneness) since both Ahadiyat and Wahidiyat are relative and have no (standalone) emergence except by means of some inter-linkage (Entanglement) between them and that linkage is Wahdat (Verbal Oneness).
Therefore both Ahadiyat (Extreme Divine Oneness) and Wahidiyat (Intellectual Oneness) are results of and generated from the Wahdat (Verbal Divine Oneness). (Dara: He means without Wahdat, both Ahadiyat and Wahidiyat would have no emergence, though they exist; their emergence or their appearance within this universe and within hearts and intellects is the active actions of the Wahdat as a Verbal Divine Oneness) 
As love (the verb of loving) is the inter-linkage between lover-ness and beloved-ness. (Dara: Without the active actions of the verb love no heart or intellect can grasp the concepts of a lover or a beloved, similar to the fact that without the active verb of tasting the taste of honey is beyond the reach of any explanation or description!)
Therefore this Wahdat (Verbal Divine Oneness) is the very essence of the Ahadiyat (Extreme Divine Oneness) and Wahidiyat (Intellectual Divine Oneness) as the knower the known and the knowledge are the same within the Dhat (Divine Essence) i.e. with regards to Allah’s essence the very concepts of knower and the known and knowledge are all but One and indistinguishable . (Dara: Only the very verb of knowing actions the discernment-entanglement between the knower and the known. You need to discern between the existence and emergence, the knower the knowing and the known are all in existence as one but they EMERGE as separate entities for our intellects if and only if the verb to know issues its actions in our universe.Ya Azizam...)
Therefore consider the Wahdat (Verbal Divine Oneness) in a similar fashion: it is the very linkage between Ahadiyat (Extreme Divine Presence) (a modality) wherein there is no other creation not even numbers and Wahidiyat (Intellectual Divine Oneness) where the intellects can cognize ITs Oneness by worldly constructs e.g. numbers. To make all this mentally clear the geometry of a circle with a halving line has been rendered.
Dara: In this biological form and in this transient universe we comprehend objects as the mapping between two spaces, we have no ability to understand a single entity in and of itself away and free from all else! Our intellect requires a stratum or the background-space upon which entities reside and the mapping between the stratum and these entities forms cognition within our minds and hearts. The said two arcs reside upon the stratum of the halving line and all linkage and communications takes place vis-à-vis this halving line.
The design of the first circle is comprised of Ahadiyat (Extreme Oneness), Wahdat (Verbal Oneness) and Wahidiyat (Intellectual Oneness) and this circle is halved by the line passing through the center and each half is called Qaus (Arc) i.e. one Ahadiyat Qaus (Arc) and the other Wahidiyat Qaus (Arc). The cutting line forming a Barzakh (Barrier) between the two Qaus (Arc) is called Qaba-Qausain (Measure of two arcs) which is the bearer of the Tajalli-Awwal (First Primordial Manifestation) that is coined as Haqiqat-Muhammadi (Praiseworthy Reality)—May Allah’s peace and blessing be upon Muhammad.
The Qaus (Arc) of Wahidiyat is sliced into four parts:
1. Wujud (Being-ness)
2. ‘Ilm (Divine Knowledge)
3. Nur (Divine Light)
4. Shuhud (Divine Observation)
And these four subdivisions were the direct consequence of the Ta’ayyun-Awwal (First Primordial Ocular Contrast) i.e. Allah made Tajalli (Lucent Manifestation) to ITself and thus ‘found’ ITs Divine Self, and the Divine Self became a Hudhur (Presence) in and of ITself free of all cognitive faculties, Istitar (Veiling), free from not being found/addressed and absences! This ‘finding’ (of ITself), being available to be found and being subject to observations is the Kathrat (Multitude-ness, More-than-one-ness) and as such appears within the Qaus (Arc) of Wahidiyat (Intellectual Oneness). Although these Kathrat (Multitudes) are only found in one half of the circle, indeed it is in full relations to the other arc i.e. Ahadiyat (Extreme Oneness), since these attributes are not separable from each other, indeed they are the ‘Ain (Essences) of each other. (Dara: They are each other’s Ain i.e. Allah allowed us to be able to see and feel a CONTRAST (Ta’ayyun) between these attributes of the Divine Oneness, just like the camera lens that focuses and establishes discernable contrast between different spots on a scene, it is one scene but allows for countless focus-defocus i.e. contrasts. Or Ain to mean a spring i.e. from the spring of More-than-one-ness gushes the Ahadiyat and from the spring of Ahadiyat pours out the More-than-one-ness.)
Moreover know that this Tajalli-Awwal (Primordial Lucent Manifestation) requires Kamal-Dhati (Perfection of Inmost Essence) and Kamal-Asma’i (Perfection of all Ism) and at that this perfection is Ijmali (Quantal). Since this perfection is absolutely forbidden through the Tafsili (Divisible and Detailed) processes i.e. the discernment of realities of Tauhid (Divine Oneness) due to the overpowering power of the Wahdat (Verbal Oneness) are ‘treasures’ within That Hadhrat (Divine Presence). (Dara: Right now I am looking at my discernable fingers typing on discernable individual keys and looking at partitioned pixels of this screen, all these partitioned entities are treasures found only by the closeness to the Divine Presence, since no power no entity and no process or mechanism can ever eke out a single discernable partitioned being out of the Ahadiyat! When something becomes infinitely perfect then it cannot be in the proximity of other non-perfect beings and it cannot show any sub-part and slight alternation or observation of its internals causes it to cease and for that matter the infinitely perfect beings are quantal.)
(Dara: [2:30] ‘Inni (I) Jā’ilun (am placing continually, as a doer) within the earth a deputy; ‘Inni (I) is the result of the Tajalli-Awwal (Primordial Lucent Manifestation) and Ta’ayyun-Awwal (Primordial Contrast), while the Ja’ilun i.e. being the doer that places the man upon the earth, is the emerging result of the second Tajalli and second Ta’ayyun.
Jā’ilun is the Fā’ilun or the perpetual doer.
Jā’ilun has two meanings
1. The creator
2. A way of doing an action based upon the constraints of an attribute, in this case placing the man upon the earth, again and again, one going and the other appearing.
 Sheikh wrote: Haqiqat Muhammadi Khud ūst and I kept the term Khud or Self, since his style of writing is so laconic and dense that there is no way he just placed a redundant word in there.
 ‘Found ITself’ could have several meanings:
1. Allowed for a Divine Nafs (Self) e.g. ‘wrote over Hus (ITs, His) Nafs (Self) Mercy’.
2. Made this Divine Nafs (Self) searchable i.e. people can look for Allah and find Allah talk about Allah as a third person.
3. “Allowed for” or “Made this Divine Self…” could also be understood as Allah providing a form of focus and contrast, where the human being is able to focus and increase the contrast on the Divine Self, reduce the contrast on all else and as such without breaking indivisibility of the Divine Presence perceive aspects that are normally available only as a single unit.
 Wahda-Hu when used in the professing of the Tauhid is in the state of Rafu’ i.e. it is above the application of any actions or verbs. Ibn Manzur tells us that Wahd-Hu is always in the state of Nasb except when it is used for the said professing of the Tauhid. Arab grammarians gave this state of Nasb three explanations:
1. Wahda-Hu expresses a Hala or state or being in a state of being somehow
2. Wahda-Hu expresses a Masdar (Verbal Noun), a noun that renders the non-transient nature of a verb/action.
3. Wahda-Hu is a Zarf (Adverbial) rendering the how-ness of a verb or the attributes of a verb
All three throw Wahda-Hu into the state of Nasb i.e. the word is under the action of a verb.
However when used to profess the Oneness of Allah, Wahda-Hu is in the state of Raf’ i.e. it is above all actions of verbs and bounds of states.
Zarf: A word used to modify the sense of a verb, adverbial.