And his saying: "The Thing is included in the category of the Body", he only meant by it the accidents that exist in the Body and originate from it, such as: whiteness, blackness, redness, motion, and stillness.

So the name "Thing" applies to all of this, and it is included in the category of the Body. And the Body is that which has three dimensions, which are: length, width, and depth.

And the saying of the Scholar, may his might be exalted: "He is a Body", he does not intend by it what we mentioned of the three dimensions—Allah is exalted above limitation (tahdid). Rather, he intended by it to purify Him and remove Him from the limit of the "Thing", which is the most objectionable of matters (ankar al-munkarat), and to indicate Him by what is more specific. [This is] because "Thing" applies to every perceptible [whether] substance (jawhar), limit (hadd), accident ('arad), or trace (rasm); and [he intended] to negate limitation from Him, because He is not limited so as to correspond to genera and bodies [in terms of length, width, and depth]. He only intended by it establishing the Essence (Jawhar) and negating the Attribute (Sifah).