What is the ruling on attributing actions such as "May God make your days pleasant" (Allah yutayyib ayamak), "May God gladden your eyes" (Allah yaqirr ‘aynak), and "May God reassure your heart" (Allah yutma’in qalbaka) to Allah the Almighty, if their meaning is good and there is textual evidence for them from the Source or as an attribute, even if not in the form of a verb?

The domain of informing about Allah Almighty is broader than the domain of His Names and Attributes, for it is not restricted to what is explicitly stated in religious texts (tawqifi). It is permissible to inform about Him with every permissible meaning that does not imply deficiency, even if it is not mentioned in the texts. There is no harm in informing about Him, blessed and exalted be He, with an action that has been attributed to Allah, whether as an attribute or an infinitive, such as "He shows mercy" (yarhamu) and "He detests" (yamqutu). Similarly, there is no harm in attributing permissible meanings to Allah Almighty, such as "May Allah grant him success" (waffaqahu Allah) and "May Allah make him happy" (as'adahu). Allah Himself has attributed actions to Himself from which He has not derived active participle names, such as "He willed" (arāda) and "He desired" (shā'a). What falls under the domain of informing is broader than what falls under the domain of His Names and Attributes. For if an attribute is divisible into perfection and deficiency, it does not, in its absolute sense, enter into His Names. And it is not necessary, when informing about Him with a restricted action, that an absolute name be derived for Him from it. What is applied to Him in the domain of Names and Attributes is tawqifi (restricted to what is explicitly stated in religious texts), whereas what is applied to Him in terms of informing does not have to be tawqifi. If a name is applied to Him, it is permissible to derive the infinitive and the verb from it.