How can the occurrence of attributes such as "mockery," "deceit," "cunning," "treachery," "scheming," and "forgetfulness" be interpreted in the Quran and Sunnah, given that they are considered attributes of imperfection, while Allah Almighty is exalted above all imperfection? And are these attributes considered actions of Allah as a form of recompense and requital in kind for deeds, rather than inherent attributes in themselves?

The attributes of cunning (kayd), plotting (makr), and deception (khidāʿ) are neither absolutely affirmed nor absolutely denied for Allah. Rather, they are detailed: they are a perfection when they are in response to the plotting, cunning, or deception of others. In such cases, they indicate the agent's ability to counter his enemy with similar or greater action. They are a deficiency in any other circumstance. Allah Almighty has affirmed these attributes for Himself in the context of countering plotters and schemers. As for the attribute of weariness (malal), it has not been affirmed in the Qur'an or Sunnah in the context of absolute affirmation. The attribute of forgetfulness (nisyān) is negated from Allah Almighty, based on His saying: {My Lord does not err, nor does He forget} [Taha:52]. What is attributed to Him, Exalted be He, regarding forgetfulness means treating one who forgets, or abandonment. Among Allah's attributes are those that are essential and inherent, and among them are those that are volitional and pertain to His will, such as al-istiwa (ascending), an-nuzool (descending), and ad-dahk (laughter).