Allah says in His Holy Book: “In houses which Allah has allowed to be exalted and that His name be remembered therein, glorifying Him therein in the mornings and the evenings” (Qur’an 24:36).

The outward meaning of these "houses of Allah" refers to mosques and designated places for remembrance (dhikr) and Qur’an recitation. Prayer in these spaces carries varying levels of reward. Among all mosques, three are uniquely honored with significantly multiplied rewards: the Sacred Mosque (al-masjid al-ḥarām), the Prophet’s Mosque (al-masjid al-nabawī), and al-Aqsa Mosque (al-masjid al-aqṣā). The Prophet, peace be upon him, said: “A prayer in my mosque is better than a thousand prayers in any other mosque except the Sacred Mosque.” He also said: “A prayer in the Sacred Mosque is better than one hundred thousand prayers elsewhere.”

In addition to these three, Masjid Qubāʾ, located in the outskirts of Medina, holds a distinct virtue. The Prophet said: “Whoever performs ablution at home and then goes to Masjid Qubāʾ to pray, he will receive the reward of an ʿumra.”

Moreover, prayer in congregation is far superior to solitary prayer, as it is multiplied twenty-seven times. As narrated by Abū Hurayra, the Prophet, peace be upon him, said: “A person’s prayer in congregation is better than their prayer at home or in the marketplace by twenty-some degrees. This is because when one performs ablution well, goes to the mosque with no purpose except prayer, and walks step by step, each step raises their rank or removes a sin.”

Thus, outwardly, the prayer may appear the same, yet its rewards differ according to the sanctity of the space. These are the manifest houses (buyūt ẓāhira). But where are the inner houses (buyūt bāṭina)?

In a hadith qudsi, Allah says: “Neither My heavens nor My earth can contain Me, but the heart of My believing servant can.” 

This highlights that the heart of a true believer, illuminated with faith, is more vast than all physical spaces and creation itself. Faith (īmān) is a light cast by Allah into the heart, as the Prophet said: “When light enters the heart, it expands and opens.”

The heart, then, as the space and locus of divine disclosure, must be expansive enough to receive the blessings of the Prophet. So, Which house should you prioritize and journey toward in your current quest?

If your journey is toward outward houses, it is to perform rituals such as ḥajj, ʿumra, or supererogatory acts of worship, regardless of your spiritual state. These spaces are open to every Muslim, irrespective of their level of closeness to God. However, if you choose to journey toward your inner house, you must first ensure that your heart is in a sound condition (qalb salīm). Do not imagine that the heart is merely the physical organ; this fleshly piece cannot bear the divine command (amr). Instead, the "heart" refers to the niche where your inner self, your core, your essence, and your secrets are revealed, all of which must be purified and aligned with divine will.

Elevation is for the heart while the outward actions are merely a reflection of what lies within. If your words and deeds align with the guidance of the heart, they will be accepted and a source of light. However, if your actions contradict your intentions, it signifies that your heart is not in a state of soundness. A sound heart would naturally manifest its inner truth.

The verse mentions “houses which Allah has permitted (adhina) to be exalted.” This idhn (permission) signifies the necessity of divine sanction, granted through an intermediary, in a state of attentive listening and readiness to act. In the spiritual path (sulūk), the seeker follows the one who grants this permission, avoiding distractions or false claimants. This practice aligns fully with Islamic law, as guides serve as essential pillars for true knowledge in Islam. The guide (shaykh) provides instruction according to the seeker’s spiritual capacity, gradually leading them toward a state of elevation.

When permission is granted, the heart ascends from the earthly realm (mulk) to the spiritual realm (malakūt), witnessing stars, moons, and suns of divine knowledge. This upward journey culminates in sincere repentance (tawbah) that propels the seeker into celestial ascension. According to the depth of one’s repentance, one’s speed in traversing the spiritual realms increases. The heart becomes radiant, revealing truths and secrets that illuminate the seeker’s path.

If you seek the physical path (al-nahj al-mulkī), direct yourself toward the material realm, focusing on the calculation of rewards. But if you aspire to higher and loftier degrees, turn inward toward your own state and self. This is why, in the spiritual journey, we say: “Work on yourself and leave others aside, for preoccupation with others only leads to distance and heedlessness.”

May Allah guide you: If you wish to move from the confines of physical forms to the journey of the spirits, hold firmly to the clear and explicit verse: “Allah is the Walī of those who believe” (Qur’an 2:257). The walī (saint) is the one sent to lead believers out of darkness into light. Certainty (yaqīn) is essential for this illumination to penetrate your heart.

Do not mistakenly associate divine light (nūr) with outward beauty or physical appearance, for even disbelievers may be described as having external radiance. True light resides in the humble and disheveled—those whom society may dismiss, labeling them with the harshest words. 

How can you deny this light? Reflect on the story of Moses, peace be upon him, who sought to see the face of the Creator. Why would he ask for such a vision if divine light could not be perceived? Contemplate the verse: “You will not see Me,” and its continuation: “But when His Lord revealed Himself to the mountain” (Qur’an 7:143). Do not limit your intellect; instead, read and ascend.

Reading, in this sense, does not mean merely memorizing or showcasing speculative knowledge, but engaging in reflective study that elevates the soul. As the Qur’an says: “The Most Merciful taught the Qur’an” (Qur’an 55:1–2). With every reading, ask for more: “Say, my Lord, increase me in knowledge” (Qur’an 20:114). This knowledge comes only from Allah: “Read in the name of your Lord” (Qur’an 96:1). When you read in the name of the Lord (al-Rabb), you will understand the meaning of servanthood (ʿubūdiyya), realization your connection to the Creator.

This is why Sūrat al-Fātiḥa is described as a division between you and your Lord. When you recite it, Allah responds, raising your rank and fulfilling your needs. In turn, you become one of those who are not distracted by trade or worldly pursuits from the remembrance of Allah. True remembrance (dhikr), paired with reflection (fikr) and winessing, keeps you vigilant even in the midst of work and daily life. This way you can guard your heart from straying and constantly strive for its soundness.

Permission (idhn) in dhikr is essential for true elevation. If remembrance without permission could bring such elevation, then everyone who remembers Allah would reach divine Knowledge. However, this requires a mediator (wasīṭa) whose role is to purify your heart. The heart, like metal, rusts and must be polished through remembrance connected to a living source (the shaykh). Only this way can you uncover your original nature and contemplate your core essence.

The heart is your true self, imbued with the divine breath: “I breathed into him of My spirit” (Qur’an 38:72). Yet its descent into earthly clay causes it to rust. Do not place full trust in your heart until it is granted permission for elevation, at which point it transforms into a secret and a spirit. The essence of this spirit is to remain undistracted by worldly pursuits and everlastingly witness the divine light. In this station, you become a free being wandering in the beauty of the divine dominion (malakūt). However, you always need to guard yourself from descending again into the lowest of the low (asfal al-sāfilīn).

Seek your essence. Close your eyes, and your heart will reveal itself. If darkness appears, search for Allah’s light until your vision becomes sharp and unveiled. When the veil is lifted, you will see subtle meanings hidden behind forms.

If you seek an elevated path to purify your heart, remember Allah while standing, sitting, and lying down with consistent devotion. Reflect on the creation of the heavens and the earth, as the Qur’an says: “Our Lord, You did not create this aimlessly” (Qur’an 3:191). Such reflections are the gateway to the knowledge of the Qur’an’s secrets in both the cosmos and your soul.

Journey toward yourself. Seek the breath of the divine within you and ascend with it. Beware of denial, for it leads to falling into the cry (al-ṣayḥa) of destruction, descending into the lowest depths. At that point, nothing will fill your emptiness except dust. Instead, seek elevation, purify your heart, and let divine light guide you beyond the veils of form to the boundless beauty of the divine reality.