nor sale distracts from the remembrance of Allah, the establishment of prayer, and the giving of zakat.

Allah has attributed these places to Himself as a mark of honor and exaltation, because they are the venues where His name is remembered, His words are recited, and people draw near to Him through prayer. Yet He—exalted is He—is above His Throne, above the heavens; He does not dwell in any part of His creation, nor does any part of His creation dwell in Him. The attribution, therefore, is purely for honor.

The scholars—may Allah have mercy on them—explain that whatever is ascribed to Allah falls into two categories:

1. An attribute that can exist only in a subject; these are counted among His attributes, such as Allah’s might, power, speech, hearing, and sight. Because such qualities cannot subsist on their own, they are regarded as divine attributes.
2. A created entity that is separate from Allah. This is not one of His attributes; it is attached to Him solely for the sake of honor and ennoblement, like “the mosques of Allah,” “the houses of Allah,” or “Allah’s she-camel.” The same applies to His words about Adam—“I breathed into him of My spirit”—and likewise about Jesus son of Mary. The spirit is something distinct from Allah, a created being among His creation, but it is attributed to Him as a mark of honor and distinction.

His statement ﷺ, “they recite the Book of Allah,” indicates that the recitation of the Book of Allah is divided