As for the kinds of Attributes of Essence and His manner of possessing them, it may be observed that the Attributes are divided into (ia) the positive attributes (such as knowledge and power) and (ib) the negative attributes, the latter implying a negation. However, as we saw in the foregoing discussion, one may not negate any of the perfections in relation to God, the Exalted, for He is the source of all perfections. Hence His negative attributes signify the negation of deficiency (naqsh) and need (hâjah) in relation to Him, such as the negation of ignorance, incapacity and substantiality. Since deficiency and need imply the negation of perfection, a negative attribute signifies negation of the negation of perfection, which is affirmation of perfection. Hence the negation of ignorance means negation of the negation of knowledge, which implies affirmation of knowledge.

Further, the positive Attributes are divided into (ia 1) those that are ‘intrinsic’ (haqîqiyyah; lit., real), such as ‘the knowing,’ and (ia 2) those that are ‘relative’ (idhâfiyyah), such as ‘possessing power over’ and ‘possessing knowledge of.’ The intrinsic Attributes are in turn divided into (ia 1a) the ‘absolutely intrinsic’ ones (haqîqiyyah mahdhah) such as life and (ia lb) the ‘relatively intrinsic’ ones (haqîqiyyah dzât idhâfah) such as His knowledge of things other than Himself.

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Note added at 1 hr (2013-10-07 12:24:23 GMT)
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From "The Principles of Philosophy and the Method of Realism" by Shiekh Muhammad Husayn Tabatabaei (English Edition)