The equivalent is zuhūr (manifestation).
Subtlety (Nuance): The One (wāḥid, i.e., Allah) is not the same as your tawhid (the oneness of God). He is always One... Indeed, the knower (ʿālim) knows that, in reality, no one truly performs tawhid for anyone else.
O Allah! I declare You free from being described in any way other than what You truly are.
No one besides You can truly perform tawhid (the oneness of God) for You. O Allah! You are so magnificent that we cannot praise You as You deserve.
Tawḥīd al-Dhāt (tawhid of the Essence) occurs through witnessing the ahadiyya (absolute oneness) in pre-eternity. Its ḥaqīqa (inner reality) is not seen by witnessing the eternity of wāḥidiyya (unity). For in the rank (martaba) of the collective ahadiyya, the first manifestation is only through ahadiyya.
The second manifestation, in which the distinction of wāḥidiyya becomes determined, is through wāḥidiyya. Thus, for this reason, the manifestations are different in order for what is witnessed to become manifest.
Tawḥīd al-huwiyya (tawhid of the Divine Ipseity): The reality of the tawhid of huwiyya cannot be comprehended. It performs tawhid by being itself, by being with itself, and by belonging to itself, and its reality remains hidden from the one who performs tawhid. In reality, there is no limit.
Subtlety: After negation, as in the tawhid of the common people, affirmation (isbāt etmek) occurs; in the tawhid of the elect, the pointing (ishāra) to "He (Huwa)" (i.e., indicating by saying "He") is present. For this reason, this kind of pointing is the tawhid of those at the level of direct witnessing (muḥāḍara-i ʿiyān). This expression is valid in the station of evidence and proof. Reality: For the one who remains at the station of adducing evidence from the cosmos, the doors of witnessing remain closed. Even if one possesses intellect (ʿaql), one is content with the shell instead of the core. Do you not see how different the indication of the address is between the one waiting at the door and the possessors of karāma (a saintly wonder)? (Qawānīn, 8)
The final stages (nihāyāt) are: maʿrifa (gnosis), fanāʾ (annihilation in God), baqāʾ (subsistence in God), realization (taḥqīq), talbīs (concealment), existence (wujūd), tajrīd (abstraction), tafrīd (singularity), union (jamʿ), and tawhid (the oneness of God). (Rihla, 207)
Tawhid is the acceptance of the Muwahhid (the One Who is made One, the Unified) as the only being who neither begets nor is begotten, by means of the perfection (kamāl) of Allah's ahadiyya and the realization of His waḥdāniyya (uniqueness), without falling into tashbīh (anthropomorphism), taṣwīr (ascribing form), takyīf (explaining modality), or tamthīl (accepting anything as His equal), and by rejecting that He has any opposite, partner, or likeness, or that worship can be directed to any other than Him.
In his time, the shaykh, the mufti of both the sharia (the sacred law) and the tariqa (a Sufi path/order), Shaykh Mustafa Neja, said the following about tawhid: In the sharia, tawhid is to believe that Allah is unique in His Essence and attributes, and to recognize only Him as the object of worship. According to the people of reality, tawhid is to abstract Allah's Essence from everything that can be conceived by the intellect or imagined by the mind. (Rihla, 215)