How does faith settle in the heart?

How does faith become settled in the heart

I asked the Righteous Servant (a.s) for an advice one day. So I said:
The human being is impatient, my chest is narrowed quickly, there are a lot of burdens, what do u advise me? Your words are my cure in my path.

So he (a.s) said
(All praises belong to Allah the Lord of the worlds. You are not little in number, you pull one another, you help one another, and if there is shortcoming from your brothers or sisters then I ask Allah for you and them dedication and success in working in the path of Allah.

Remember the condition of the ones who preceded you from the Prophets and Vicegerents and the little number that supported them.
They have paved the way for you. How many times your response to the ones who did injustice to themselves was by taking/following the example of the Prophets and Vicegerents and their conditions?

They have indeed paved the way for you and made your pain much lighter by their pain and the harm they were subjected to)

So I said:
May the peace of Allah be upon all of them and may He grant us success to walk upon their guidance and serve His Hujjahs (His Proofs) upon the creation.

So he (a.s) said:
(And since when were the Proofs (the Hujjahs) looking for servants?)

So I said:
I apologize my master. I have become ignorant of what I am supposed to say in Dua’s (supplications), excuse my words with you and the error that does not ever separate from me.

Then he, may my soul be his ransom, said:
(What is asked of you is that you make the correct decision and the correct choice between “I……..He(Huwa)”, and when the choice is right, and when the believing human being is saved from the I, he achieves what The Prophets and The Vicegerents (a.s) have come for.)

So I said: And how does this settle in the heart? Is there a way?

So he (a.s) said:

So I said:
The human being might know something, but he forgets it quickly, so its effect goes away so he falls into the mistake again.

So he (a.s) said:
(True Knowing is the truth/reality of The Created, and it is not forgotten, neither does it go away, it is the Settled Faith)

So I said:
And what is the path by which the human being makes his knowing and faith true/real that it may be settled and not go away?

So he (a.s) said:
(When he himself becomes Knowing, who is burnt with the fire and becomes the fire [itself]. But if you meant what are the works that lead to this:

Firstly: That he implements all what Allah commands him with, and all which Allah guides him towards, and that he possesses all morals/manners that Allah is satisfied with, and avoids all morals/manners that Allah hates, then that he does not ask for Paradise nor for avoiding Hell Fire nor this nor that, rather, that [he only asks] that he may be standing at the door of Allah working by which He wills. Then he knows the following: if he says “give me”, “sustain me”, “do for me this or that”, then as such he is saying “I” in all of these Dua’s (supplications).

So what is obligatory is that he be convinced with full conviction that it is enough for him that he may be standing at the door of Allah and that Allah may use Him, preferring him ([bestowing upon him from His Bounty/Grace]). If Allah, The Glorified, has used him since He created the world until the rise of The Hour, then He made him enter into Hell Fire, He would be kind to him. And how could he not be kind, the One whom has made me exist after I was nothingness, and then He honored me by using me to be a Stone that He throws however He wills. What preference is greater than that? Rather, if He made me enter into Hell Fire permanently after all of that He would be kind to me, because He is kind in all that which has passed, and He is kind in all that which shall come. I deserve more than Hell Fire, because I am looking towards myself.

What is incumbent is that a human being always remains standing at the door of Allah, hoping that He may bestow His preference upon him and use him. And what is incumbent is that the work of the human being with Allah be not in return for a price or a reward, meaning, what is incumbent is that he asks not for a price or a reward. And do you consider him to be a good person, the one who asks for a price or reward in return for a simple favor that he offers to a noble human being whom has previously provided for him a house and money and work and all that which he needs in his life without a return. So how is it [when it comes] to Allah, The Glorious, Whom if used you then He has honored you, and your work with Him is an honor for you and the best that can happen to you, so how do you ask for a return for that?!)

Excerpt from the book: With The Righteous Servant – Part 1
by Ahmed Alhasan a.s

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