Thus He established for us that He is a thing and that He is light, and that He possesses the instrumentality of bodies; except that He is a light unlike lights, a thing unlike things, a body unlike bodies, an attribute unlike attributes, and an instrument unlike instruments. However, they are not seen except in the modality of bodies, forms, attributes, and instruments—and if they were not seen in the likeness of the modality of bodies, forms, attributes, and instruments, His existence would not have been affirmed, nor would His ocular witnessing be correct.

And thus we find that the Sheikh, Allah purified his person, has affirmed—by referencing the verses of the Holy Qur'an—that Allah, glorified is He, is a thing, a body, and a light. If we ponder these three expressions (thing – body – light) and contemplate their meanings, we would know that they all indicate a single meaning, which is the affirmation of existence and appearance; because the meaning of "thing" linguistically is: that which is suitable to be known and informed about, and it is exclusive to the existent rather than the non-existent.

It came in The Book of Essential Definitions: "Indeed, 'thing', 'established', and 'existent' are synonymous expressions, so 'thing' is not applied to the non-existent, etc."