As Allah Most High says:

‘My dear father, why do you worship that which can neither hear nor see, nor benefit you in any way?’
[Maryam: 42]

And He says:

‘Do you then worship besides Allah that which can neither benefit nor harm you at all?’
[al-Anbiyā’: 66]

This extent of what Allah is described and named by is all that revelation intended the general public to know, and nothing beyond it.”

I say: Hearing and sight are not merely knowledge of what is heard and seen, although they necessarily entail such knowledge, according to the established position of the imams of the Sunnah. What revelation seeks to make known includes more attributes than these. However, since the author of these words intended to explain the scriptural ways of establishing the attributes affirmed by the speculative theologians, he followed them in this respect.

[Ibn Rushd’s refutation of the Asharī and Mutazilī positions on the attributes, and Ibn Taymiyyah’s response]

He said:

“Among the innovations that have arisen in this matter is the question concerning the attributes: Are they identical with the essence or additional to it? Then, are they intrinsic attributes or attributes grounded in a quality?

By an intrinsic attribute, he means one predicated of the essence on account of the essence itself, not because a quality subsists