The Univocality of thingness

Hisham say’s that an Atheist asked Imam Abu Abdullah (as) , “what is it [God]?”, the initial part of the Imam's reply is as follows:

”شئى بخلاف الاشياء ارجع بقولى الى اثبات معنى و انه شئى بحقيقة شيئية“
translation: ““He is something but different from all things. I repeat my statement that speaks about Him as a thing. He is a thing in the sense of the reality of things” [Al-Kafi,kitab-ul-tawhid,hadith#215]

God can be referred to as a ‘thing [شئى]’ because according to Mullah Sadra and his foremost commentator Allama Tabataba’i ‘thingness [شيئية]’ is synonymous with existence [وجود] and reality [حقيقة], just as its opposite meaning ‘nothingness [لاشئى]’ is synonymous with non-existence [عدم] and the negation of reality [نفى حقيقة], therefore the assertion of ‘thingness’ in relation to God would simply be an affirmation [اثبات] of His Existence and Reality and the denial of thingness for the Divine would be tantamount to a denial of His Existence & Reality and would imply the assertion and affirmation of the opposite of ‘thingness’, which is ‘nothingness’. Therefore the term ‘thing’ can be predicated to God and His creation in a univocal [اشتراك معنوى] manner in that it can be used in relation to both in the exact same meaning [معنى], which is the assertion of the existence and reality of the subject [موضوع] to which ‘thingness’ is predicated, as is stated by the Imam (as) “He is a thing in the sense of the reality of things”; and if it is asserted that the term ‘thing’ can only be predicated to God and creation in an equivocal [اشتراك لفظى] sense in that it cannot be predicated to both with the same meaning, so if the predication of ‘thingness’ to contingents [ممكنات] means the assertion of their existence and reality, so its predication to God ought to imply the negation of existence and reality, but this would lead to an absurdity because then ‘thingness’ would become identical in meaning to its opposite, meaning ‘nothingness’. Whilst thingness and existence are predicated in a univocal manner to both God and creation, but the reality of thingness and existence in both varies in its intensity [شدة] or brightness [نورانية], in that the Reality of thingness and existence is the brightest and infinitely intense in the Divine such that He alone is the Reality of Existence [حقيقة الوجود] and Thingness [حقيقة شيئية].