Wednesday, May 23, 2012

Monday, May 21, 2012

Dua and invocations

DUA FOR BLESSED DESTINATION

DUA FOR NIGHT OF DECREE

DUA FOR KNOWLEDGE

DUA FOR PARENTS

DUA FOR GUIDANCE AND PIETY

DUA FOR HOME IN PARADISE

DUA WHEN LEAVING HOME

DUA FOR SEEKING FORGIVENESS

DUA FOR SOMEONE AFFLICTED WITH MISFORTUNE

DUA AFTER EATING

DUA AGAINST EVIL EYE

DUA FOR ANGUISH

DUA FOR OFFSPRING

DUA FOR ENTERING MARKET

DUA FOR FEAR OF SHIRK

FOILING OF MAGIC

GETTING DRESSED

DUA FOR GUIDANCE

INCREASING PROVISION

WELL BEING HERE AND HEREAFTER

DUA FOR ANGUISH

DUA AFFARATUL MAJLIS

DUA FOR CONCEALING FAULT AND PROTECTION FROM ENEMY

DUA FOR PUTTING NEW CLOTHS

DUA FOR SAFETY FROM EVIL DESTINY

DUA FOR SAFETY FROM EVIL WHISPERS OF SHAITAN

DUA FOR REFUGE FROM DISEASE

Add caption

DUA FOR SETTING OF DEBT

DUA FOR SETTING OF A DEBT

DUA FOR SNEEZING

DUA WHEN SOMETHING BECOMES DIFFICULT

DUA FOR SOUNDNESS OF BODY

DUA FOR TRAVELLING

DUA FOR GUIDANCE

DUA FOR VISITING ILL

DUA FOR VISITING SICK

DUA WHEN WE DESCEND

DUA WHEN WE ASCEND

Wednesday, May 16, 2012

Ibn Qayyim Al Jawziyyah

Ibn Qayyim AI•Jawziyyah (691-751 AH.) 
"Through patience and poverty one attains leadership in religion. The seeker of Truth needs the will that will inspire him and push him upward and (religious) knowledge that will lead him and guide him." These words of Ibn Qayyim AI-Jawziyyah sum up the personality of this great man, Muhammad ibn Abi Bakr, who is better known as Ibn Qayyim AI-Jawziyyah or Ibn AI-Qayyim, for short.
He was born in 691 A.H. He began his long journey on the road of learning early in his life, moving from one teacher to another to quench his thirst for knowledge. At the age of 21 (in 712 A.H.) Ibn AI-Qayyim met his teacher Ibn Taymiyyah another great hero of Islam and a revivalist of the faith. Their companionship lasted to the end of the teacher's life, Ibn AI•Qayyim kept close company to Ibn Taymiyyah with whom he suffered the pains of prison and flogging many a time. Apparently, it was from Ibn Taymiyyah that he learnt many special qualities such as frankness and courage, in defiance of the falsehood of others, including those in authority. For to both truth had to be said regardless of the consequences. But unlike his teacher, or Ibn AI•Qayyim was less fierce in his attacks (in words or action).
The 8th century' Hijra witnessed a state of ignorance and feuds in the Muslim community. Muslims were fighting each other and each trying to impose his authority in everything including religious opinion and scholarship which suffered from stagnation. For the majority of religious scholars acted more like 'recorders' of knowledge rather than true scholars and teachers. To them their teachers were the main. If not the sale, source of knowledge, and the schools of thought they blindly imitated were the only acceptable ways. Like his teacher Ibn Taymiyyah, Ibn AI•Qayyim spent his life in attempting to correct the wrong course the community was following. He fought the exaggerated reverence for the tombs of the pious despite the strong resistance he met with from the masses. He tried to show the errors committed by the misled sects and their blind followers. For he considered that the disputes and fights among the Muslims of his time were caused by their sectarian attitude and chauvinistic practices, each one considering himself and his sector school of thought the only right one, and claiming that everyone else was on the wrong path.. Ibn AI•Qayyim spent most of his time and great efforts trying to unite the people, pointing out to them the dangers of blind imitation of the predecessors.
 He explained that a Muslim should be open-minded; that is, he should accept what is right and good regardless of the teacher as long as what he or she accepts is consistent with the Quran and the Sunnah and the consensus of the scholars and the general spirit of the faith. To him imitation was wrong in the following cases: 1) if it entails violation of Divine teachings, 2) if it represents an act of blind following of people we are not sure of their knowledge. 3) If it is in defiance of truth after finding it. It was blind imitation that caused stagnation in scholar• ship and differences among people. Some so-called scholars, he pointed out, were not really scholars of Islam but rather simple propagators of others' opinions. To those people the words and views of their teachers or leaders were the only correct way of understanding the faith to the extent that they subjected even the interpretation if the Quran and the Prophetic teachings to the views of their teachers, which they wrongly took for the ultimate criteria.
 Ibn AI-Qayyim considered that the sources of religious knowledge were to be taken in the following order: 1) The Our'an, 2) The Sunnah (Prophet Muhammad's teachings) and 3} The teachings of the companions of the Prophet. To these one could add consensus of Muslim scholars and analogy. Bigotry and prejudice were to him the enemies of learning. To propagate his views, Ibn AI•Qayyim wrote scores of books besides direct teaching. In his own private life Ibn AL-Qayyim was a very pious and devout worshipper who spent most of his time in prayers and recitation of the Our'an. He was, in fact, an ascetic who rejected the unorthodox practices of some sufis (mystics) who claimed that religious teachings had external and internal sides, meaning that religious obligations (such as prayers, fasting during Ramadan etc. etc.) did not apply to them . As pointed out earlier Ibn AI•Qayyim was a man of courage and frankness to whom truth was the ultimate goal. His open-minded and flexible attitude is reflected in his views on the correct understanding of religious laws (Shairah), and that these should be interpreted in the light of the circumstances of time and place, because Islam is intended and practicable for all mankind at all times. He wrote many books to explain this invaluable principle. Many of his views find their application in the legal system of modern nations more than six centuries after his death in 751 A.H.'

Saturday, May 12, 2012

SHAIKHUL•ISLAM IMAM AHMAD IBN TAYMIVYAH

SHAIKHUL·ISLAM IMAM AHMAD IBN TAYMIVYAHRevivalist of Islam (661-728 A,H,) We are a people who love goodness for everyone. We like to see Allah bringing you the best of this world and that of the Hereafter. For the best way to worship Allah is by giving counsel and advice to his creatures. This was the purpose of all the Prophets and Messengers from Allah. And there is nothing better than advice in matters of the relation between man and his Creator. Man is certainly destined to meet with his Lord, and he is going to be questioned about his duties. All the Christians know that when He talked to the Tartars concerning the captives in their lands, Ghazan and Katloushah released them. I talked to the king about those captives, and he allowed the release of the Muslims only and said to me. We have some Christians that we captured in Jerusalem, These we are not going to release.' I told him, 'But you release all the Jewish and Christian captives because they are under the protection of Islam. And we will leave no captive be he a Muslim or Christian.' Thus, we caused the release of many Christians from captivity. This Ibn Taymmiyah did only for the sake of Allah whose rewards everyone seek. "Besides, everyone knows about the Christian captives in our hands and how kindly and charitably we treat them in accordance with the teachings of the last of the Prophets (Prophet Muhammad (Peace Be Upon Him). The above mentioned words are quotations from a letter written by Ibn Taymiwah, to King $irjwan of Cyprus in which he tried to explain the basic tenets of the Islamic Faith to a Christian ruler. But who was Ibn Taymiyyah? Ibn Taymiyyah, who is known by the title of Sheikh Ul Islam ('The eminent Scholar of Islam') is one of the leading thinkers of Islam and a revivalist of its pristine teachings at a time when the Muslim world was going through one of its darkest times, being under attack by the ruthless Mongol Tartars from the East (who destroyed everything and everyone who stood in their torrential flow from Central Asia) and the fierce Crusaders from the West. Hundreds of thousands of books were thrown by the Tartars into the Rivers of Tigris and Euphrates until the waters of these rivers became black with the ink in those books. On the cultural scene many Muslim scholars were busy summarizing and explaining the works of their predecessors with hardly any worthwhile contribution . In religion, again many unorthodox ideas had crept in from un-Islamic philosophies and foreign thoughts. The theologians were plagued by the ideas of the Mu'tazilites and other misguided sects. The jurists were at a standstill in the understanding and application of the legal spirit of Islam, blindly imitating the opinions of their predecessors. The masses were thus left in total darkness, misguided by agnostic Sufism and their practices, such as exaggeration in revering tombs of the pious and the Saints to the extent of almost worshipping them besides Allah. It was in those circumstances that Ibn Taymiyyah was born. Ibn Taymiyyah was born in 661 A.H . (1263 G.) in Harran (near Damascus). His family was a people of learning and teaching, both its male and female members being well known for their contribution to religious education. Since his childhood Ibn Taymiyyah was known for his great intelligence, strong memory and insatiable thirst for learning. No wonder then that he started research and writing at the age of nineteen. At the age of 21 his father died, and he replaced him in the post of teaching Fiqh (Islamic law or jurisprudence) and Tafseer (Quranic exegesis or commentaries). When he announced in 696 A.H. his views on certain theological issues, some theologians (whose understanding was contaminated by foreign philosophical ideas) started annoying him. Ibn Taymiyyah's views on the Divine Attributes enraged Some theologians who had him called to court in Egypt and imprisoned there. It seems that his courage and frankness in attacking unorthodox interpretations of Islamic teachings in areas of theology, jurisprudence and spirituality caused many problems for him. For Ibn Taymiyyah made it his job to correct the wrong views prevalent at his time despite the fierce resistance he met with from many religious scholars. He felt it his duty to unify the Muslims around orthodox and pristine Islamic teachings, of Ahlus-Sunnah wal-Jama'ah by fighting against polytheists and innovations in religion (bid'ah) and purifying the religion from interpretations and practices alien to it, taking only the Qur'an and Sunnah or Prophetic traditions as the only infallible sources. Ibn Taymiyyah suffered a great deal because of this, but he never hesitated or faltered. History tells us that the enemies of Ibn Taymmiyah not only caused the authorities to imprison him on many occasions but also they even tried to have him killed by reporting to Sultan an-Nasser faking that Ibn Taymiyyah was using the masses' love and admiration for him to usurp the throne. An-Nasser Lideeni-Liah ordered that he be brought to him. He told him, "I have been told that people listen to you, and that you are seeking my kingdom. Ibn Taymmiyyah answered. "I do that? By Allah your kingdom and the kingdoms of all the Moguls are not worth a single penny to me." The Sultan was impressed by our hero's answer and was convinced of the falsehood of the allegation. But intelligence, Knowledge, courage and frankness were not the only things for which he known. He was also known for his otherworldliness and unlimited generous to the extent that he would give the clothes he had on to a needy person. Ibn Taymiyyah was not only an active teacher, but he was also a prolific writer of encyclopedic knowledge as well. So when he died in 728 A.H. (at the age of 67). He left scores of volumes of writings on various topics including comparative religion. One of his masterpieces is well known, namely "Fatawa·lbn Taymiyyah, (The religious Rulings and verdicts of Ibn Taymiyyah) which has been published in 36 volumes, several times. Ibn Tamiyyah is reported to have said, 'The (real) prisoner is the one whose heart has been kept away from remembering his Lord, and the (real) captive is the one who has been captivated by his whims and desires." His disciple Ibnul·Oayyim, reports (that he (i.e. Ibn Taymiyyahl used to say, when he was imprisoned in AI Qalah Prison in Damascus, "What on earth can my enemies do to me? My Paradise is in my heart and accompanies me wherever I go. My imprisonment is (in fact) seclusion (which helps me worship Allah better) my killing is (in fact) martyrdom and my deportation from my country is (in fact) seeing (the world.”

Wednesday, May 9, 2012

How to Improve and Correct People's Mistakes


Look at the Prophet's approach in this regard. One day he decided to advise 'Abdullah bin 'Umar to pray the night prayers.
He did not call him and say,"0 'Abdullah, pray the night prayer!" Rather, he advised him as if he was making a suggestion saying, "How nice is 'Abdullah! If only he were to pray the night prayers also!" In another narration he said,"0 'Abdullah, do not be like so-and-so. He used to pray at night, but then he left it."
In fact, if you are able to bring his mistake to his attention without him realising, then this is the best approach. A man sneezed in the company of 'Abdullah bin al-Mubarak but did not say:'al-Hamdulillah'. So 'Abdullah bin al-Mubarak said, "What does a person say when he sneezes?",
He said, "al-Hamdulillah,'
'Abdullah bin al-Mubarak said, "YarhamukAllah" (May Allah have mercy on you).
The Prophet Peace Be Upon Him had a similar approach. When he would conclude his 'Asr prayer, he would visit his wives one-by-one to sit and talk with them. Once he visited Zaynab bint Jahsh and found honey with her. The Prophet Peace Be Upon Him used to love honey and other sweets. He began to drink honey and talk to her, and ended up staying with her for longer than he would stay with anyone else.
Thereupon, 'A'ishah and Hafsah became jealous and planned that whoever of the two the Prophet visits should say, "I find that you smell of Maghafir!" Maghafir is a sweet drink, similar to honey but has an unpleasant smell. The Prophet Peace Be upon Him was always concerned that his body or mouth did not smell bad, as he used to speak with Jibril and the people. When he visited Hafsah she asked him what he had eaten.
He said, '" had some honey to drink when I visited Zaynab."
She said, "I find the smell of Maghafir on you!"
He said, "No. I only had some honey to drink. But I won't drink it, again."
He then went to 'A'ishah and she said the same to him. Days went by and Allah finally revealed the secret to the Prophet Peace Be upon Him, after a few days, the Prophet Peace Be upon Him informed Hafsah of a matter in confidence but she betrayed the confidentiality. He visited her one day whilst she had a guest known as ash-Shifa' bint 'Abdullah. She was a female Companion and a medical student who used to treat patients.
The Prophet Peace Be upon Him wanted to bring her attention to her mistake by approaching the issue indirectly, in order to be gentle with her. What did he do?
He said to ash-Shifa',"Wouldn't you teach her the 'incantation of the ants the way you taught her to write?"
The 'incantation of the ants' is what Arab women used to repeat, and everyone knew that it neither harms nor benefits.
The incantation as known amongst the women was composed of the following:
"The bride celebrates, dyes, applies kohl and does everything else, except that she does not disobey her husband"
The Prophet Peace Be upon Him wanted to indirectly to teach Hafsah a lesson by repeating," ...except that she does not disobey her husband:'
How beautiful is this approach towards correcting others' mistakes that leaves love intact in people's hearts, unshaken by errors and unpolluted by excessive offers of advice!
It is possible to drink honey without destroying the honeycomb. Do not advise a person as if he has disbelieved due to his actions! Rather, have good thoughts about him and assume that he made a mistake unintentionally, or without knowing.
"Even a good word is charity," Hadith.

Wednesday, May 2, 2012

Patience in Islamic Perspective


Patience in Islamic Perspective
This is how I understood Patience ( Sabr) in Islamic Perspective. The five stages of Journey to Akhirah called Patience ( Sabr)
1.      Iman – The Faith and Belief
2.      Entering complete into Islam, in all spheres of life, the only color the color of Allah.
3.      You will be tested like Prophet Ayub Peace upon Him, like Prophet Yusuf Peace Be Upon Him.
4.      Sabr – when you remain steadfast in these test you will rewarded with Jannah.
5.      This is Complete meaning of Patience in Islam, Patience will take you to Jannah.
When I started looking at this subject of patience in Arabic Sabr, I got many references from Book of Allah Quran and when go through it, it has explained and defined very well. Patience in Islamic perspective is steadfastness as defined in Surah Al Asr Quran 104, a short but very concise in meaning and depth. But there are many more references specially two stories of Prophet Ayub Peace be Upon Him and Prophet Yusuf Peace be upon Him, whom Allah The Exalted praised in His Book for their Patience , determination, steadfastness on path of Allah. This is patience, the steadfastness and determination to stand tall against all aggression and temptations of evil that can come in different form to different people to weaken their determination, to weaken their faith. These are testing times when Iman, faith is tested.  It will be tested when you enter into Islam fully,
In Quran Allah very ordered to the believers, to become complete believers, don’t follow the temptations of Shaitan, follow the color of Allah, the only color acceptable on the Day of Judgment.  Islam is full and complete way of life, when you follow this in day in night, in customs and tradition and every aspect of your life. Then and Then only your Iman ( Faith ) is complete and acceptable on the Day of Judgment.
Narated By 'Abdullah bin Hisham : We were with the Prophet and he was holding the hand of 'Umar bin Al-Khattab. 'Umar said to Him, "O Allah's Apostle! You are dearer to me than everything except my own self." The Prophet said, "No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self." Then 'Umar said to him, "However, now, by Allah, you are dearer to me than my own self." The Prophet said, "Now, O 'Umar, (now you are a believer)."
 Reference
Bukhari Volume 008, Book 078, Hadith Number 628
 
Quran (2:208) Believers! Enter wholly into Islam and do not follow in the footsteps of Satan for he is your open enemy.
God demands that man should submit, without reservation, the whole of his being to His will. Man's outlook, intellectual pursuits, behaviour, interaction with other people and modes of endeavour should all be completely subordinate to Islam. God does not accept the splitting up of human life into separate compartments, some governed by the teachings of Islam and others exempt.
O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
Quran (2:138) Say: “Take on Allah’s colour.” And whose colour is better than Allah’s? It is Him that we serve.
This verse can be translated in two ways. One of these is: 'We have taken on Allah's colour.' The other is: 'Take on Allah's colour.' On the eve of the advent of Christianity the Jews followed the practice of bathing everyone who embraced their religion. This ritual bath signified that all his previous sins had been washed away and that he had adopted a different colour for his life. This practice was subsequently taken over by the Christians and is termed 'baptism'. Not only converts but even new-born babies were baptized. The Qur'anic remarks here refer to this institution. The Qur'an says in effect: 'Of what use is this formal baptism? What really is worth doing is to adopt the colour of God, and it is not water that gives one this colour but actual service and devotion to God.'
When become true believer, and follows path of Allah in all spheres of life then come the difficulties, when Shaitan ( Evil) in different form come close to you and try to deviate you from the path of Allah by saying, this is small thing , that is no problem. Some time your family, sometime society , customs and traditions which make you weak every day. These are all temptations of Shaitan ( Evil), don’t follow his path, Shaitan( Evil) will destroy your Hereafter.
When you started following the path of Iman you will be tested. Faith (Iman) is tested in many way,
Allah (swt) says in the Quran that which means:
  “Do people think that they will be left alone because they say: "We believe," and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test).” [Quran, Al-Ankaboot (The Spider) 29:2-3]
 “Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)?”  [Quran, Al-Imran (The Family of Imran) 3:142]
 ·Allah (swt) also told  us that  we will be tested with good and evil, fear, hunger, lost of lives…ect
 “You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun (the pious ) then verily, that will be a determining factor in all affairs, and that is from the great matters.” [Quran, Al-Imran (The Family of Imran) 3:186]
 “Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil) ……”[Quran, Al-Baqarah (The Cow) 2:155]
This is what Allah SWT says in Quran, these tests comes from every direction, these are the temptations of life for human being when he loves something more than Allah and His Prophet in his daily life, those who remain steadfast ( patience) and never deviate from the path of Allah, Allah has promised them the Jannah, where they will live forever, what a good destination that was.
Sura # 104 - The Declining Day -al 'Asr
In the name of Allah, the Beneficent, the Merciful!
I swear by the declining day, that man is a certain loser, save those who have faith and do righteous deeds and counsel one another to follow   the truth and counsel one another to be steadfast.
In this Surah an oath has been sworn by the Time to impress the point that man is in sheer loss and only those people are an exception from the loss who are characterized by four qualities:
(1) Faith.
(2) Righteous deeds.
(3) Exhorting one another to truth.
(4) Exhorting one another to patience.
Let us consider each of these parts separately in order to fully understand the meanings.
This short surah of three verses outlines a complete system for human life based on the Islamic viewpoint. It defines, in the clearest and most   concise form, the basic concept of faith in the context of its comprehensive reality. In a few words the whole Islamic constitution is   covered and in fact, the nation of Islam is described in its essential qualities and its message in one verse only: the third. This is the   eloquence of which Allah alone is capable.
Faith is the great root of life from which goodness springs in its various   forms and to which all its fruits are bound. What does not spring from   faith is a branch cut from a tree: it is bound to fade and perish; it is   indeed a devilish production, limited and impermanent! Faith is the axis   to which all the fine fabric of life's network is connected. Without it   life is a loose event, wasted through the pursuit of yearnings and fantasies. It is the ideology which collects diversified deeds under a consonant system, following the same route and geared to the same mechanism, possessing a definite motive and a predetermined goal.
Counseling one another to follow the truth and to steadfastness reveals a picture of Islamic society which has its own very special entity, a   unique inter-relationship between its individual members and a single   destination and which fully understands its entity as well as its duties.   It realizes the essence of its faith and what it has to do of good deeds   which include, among other tasks, the leadership of humanity along its own path. To execute this tremendous duty, counseling and exhortation becomes a necessity.
Counsel and exhortation to be steadfast are also a necessity because the   sustenance of faith and good deeds and catering for right and equity are   the hardest tasks ever to carry out. This makes endurance utterly   indispensable. Endurance is also necessary when adapting oneself to the   Islamic way of life, when confronting others, when afflicted with maltreatment and hardship. Steadfastness is necessary when evil and   falsehood triumph. It is necessary for traversing the length of the   route, putting up with the slowness of the process of reform, the   obscurity of road-posts and the lengthy road leading to the destination.
Imam Razi has cited a scholar as saying: I understood the meaning of Surah Al- Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazar: Have mercy on the one whose wealth is melting away! Hearing what he was crying I said to myself: this then is the meaning of Walasri innal-insana lafi khusrin. The age-limit that man has been allotted is passing quickly like the melting away of ice. If it is wasted, or spent in wrong pursuits, it will be sheer loss to man. Thus, swearing an oath by the Time what has been said in this Surah, means that the fast passing Time is witness that devoid of these four qualities in whatever occupation and work man is spending his limited span of life, he is engaged in bad bargains. Only such people are engaged in good bargains, who work in the world, characterized by the four qualities.
Now, let us consider the four qualities on the existence of which depends man’s being secure from loss and failure.
Of these the first quality is Iman (Faith). Although this word at some places in the Quran has been used in the meaning of only verbal affirmation of Faith
In fact, true believers are those who believed in Allah and His Messenger, then entertained no doubt. (Surah Al- Hujurat, Ayat 15).
Those who said: Allah is our Lord, and then stood steadfast by it. (Surah HaMim As-Sajdah, Ayat 30).
True believers are those whose hearts tremble with awe, whenever Allah is mentioned to them. (Surah Al-Anfaal, Ayat 2).
Nay, (O Prophet), by your Lord, they can never become believers until they accept you as judge for the decision of the disputes between them, and then surrender to your decision with entire submission without the least resentment in their hearts. (Surah An-Nisa, Ayat 65).
Besides exhorting to the truth, the other thing which has been declared as a necessary condition for keeping the believers and their society secure from loss is that the members of the society should enjoin patience upon one another. That is, they should enjoin upon one another to bear with fortitude and steadfastness the difficulties, hardships, trials, losses and deprivations which befall the one who adheres to the truth and supports it. Each one of them should encourage the other to bear up against adversity steadfastly.
This is story of Prophet Ayub Peace Be Upon Him, when he tested with loss of wealth, children and health, he lost everything still praised Allah in Allah conditions.
Iblis reminded wife of Ayub Alaihisallam  her of the days when Ayub had good health, wealth and children. Suddenly, the painful memory of yeas of hardship overcame her, and she burst into tears. She said to Ayub:
"How long are you going to bear this torture from our Lord? Are we to remain without wealth, children or friends forever? Why don't you call upon Allah to remove this suffering?"
Ayub sighed, and in a soft voice replied:
"Iblis must have whispered to you and made you dissatisfied. Tell me, how long did I enjoy good health and riches?"
She replied, "For eighty years"
Then Ayub asked, "How long am I suffering like this?"
She said, "for seven years"
Prophet Ayoub Peace Be Upon Him Prayed to Allah;
"Verily, dsitress has seized me, and You and the Most Merciful of all those who show Mercy. So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost) and the like thereof along with them - as a mercy from Ourselves and a Reminder for all who whorship Us" Quran 21:83-84               
"Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft returning in repentance (to us)." [Quran:38:4]. , 
During these times we must remember Allah more, pray harder, and be more thankful instead of being dissatisfied with our condition. We should praise and thank Allah for every condition that he tests us with. As we know these are the times when Satan tries to work on us the most by playing with our minds, emotions, and weaknesses. Allah would never forget to reward a servant for such a great task.

May Allah give us the faith and the patience when we are tested. Ameen.
This is story of Prophet Yusuf Peace Be Upon Him, how he remain steadfast, patient when Shaitan tempted him with evil act.
" And she, in whose house he was, sought to seduce him (to do an evil act), she closed the doors and said: "Come on, O you." He said: "I seek refuge in Allâh (or Allâh forbid)! Truly, he (your husband) is my master! He made my stay agreeable! (So I will never betray him). Verily, the Zâlimûn (wrong and evil-doers) will never be successful."
And in the next ayah 12:24 ;
" And indeed she did desire him and he would have inclined to her desire, had he not seen the evidence of his Lord. Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. "
Prophet Yusuf was certainly possess the righteous conduct by Allah S.W.T's will, thereby, he remain innocence. He had been able to defeat his nafs (sexual desire) just because of the fear of Allah S.W.T. Today in this modern era, Muslim youth are exposed with evil culture, particularly the western secularism culture which apparently could challenge our nafs.  Muslim Youth in this material world are in the critical stage where they are easily influenced by vices that propagated by the west. Can we steadfastly be able to adhere our Islamic Value by enjoining good and forbiding evil ?  Allah says in Al-Quran that we (Muslims) are the best Ummah (Khairul Ummah) and the purpose is to invite toward good and forbid evil as in surah Ali Imran : 104 ;
" Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain
felicity."
The story of Prophet Yusuf is the best example for us to follow, on how the fear of Allah S.W.T has able to overcome carnal desire and destroyed evil. For those who strive for the path of Allah s.w.t, definitely He will shows the right ways, as in Surah Ankabut : 69 , Allah s.w.t says ;
"And those who strive in Our (cause),- We will certainly guide them to our Paths: For verily God is with those who do right."
Not so do those who show patience and constancy, and work righteousness; for them is forgiveness (of sins) and a great reward.
This is story of Sad bin Abi Waqas , 'Umar Farooq  was very impressed by the strength of his faith and the firm and truthfulness. He could never forget that incident which depicted the degree of his devotion to Islam. He had accepted Islam as a young boy; this disturbed and saddened his mother very deeply because he had given up the faith of his fathers and forefathers. She tried in many ways to bring h m back into the fold of Kuffir. When nothing worked she used the last resort of mothers to emotionally blackmail her obedient and loving son. This is something, which makes their determination falter and their resolutions fail. She went on a hunger strike and declared she would not eat until her son came back to the religion of his forefathers. She vowed that rather die than see her son become a Muslim.
Sa'd bin Abi Waqas was unnerved when he saw her stubbornness, but pure faith had taken strong roots in h s heart, so his strong feet, firmly planted in Islam, did not totter. His mother was close to death by starvation and thirst. Displaying strong determination and courage he said to her:
"Dear mother if you had a hundred lives within your body, and each one of those hundred lives were to leave your body in front of my eyes, even then I would not recant and give up my faith, in Islam. It is your wish whether you want to eat or not; as for myself, I will not leave my Prophet g." Seeing that it was of no use and her son was stubborn as a rock, she finished her hunger strike. This resolution and determination of Sa'd bin Abi Waqgs  RadiAllah unho has been made immortal:
Yusuf Ali
"But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did." (31:15)
From the Seerah of the Prophet (s):
‘Ata ibn Rabah related that he heard Ibn ‘Abbas say: “Shall I show you a woman of Paradise?”I said: “Yes, indeed.” He said: “A black woman came to the Prophet, peace be upon him, and said: ‘I suffer from epileptic fits, and because of these, (at times) my body becomes uncovered. Would you invoke Allah, the Exalted One, to cure me of this disease? ‘ The Prophet, peace be upon him, said: ‘If you wish, you can be patient and you will attain Paradise (for this suffering). But if you prefer, I will pray to Allah, the Exalted, to cure you of it?’ The woman said: ‘I will be patient,’ then added: ‘I become uncovered (when I have fits), so invoke Allah for me that I do not become uncovered. ‘ So the Prophet, peace be upon him, prayed for her.” [Source: Fiqh-us-Sunnah, volume 4, #1a]
Story of  ‘Urwah Ibn Al Zubair
‘Urwah Ibn Al Zubair had an operation, and the doctor amputated his leg.  One friend came to visit him. ‘Urwah thought that the fried came to pacify him for the loss of his leg. So ‘Urwah told the visitor: If you came to give me condolence for the loss of my leg, I already submitted to Allah with patience to reward me for its loss.  The guest told him, I came to inform you that your son fell down in a stable, and the animals stepped over him, and he died one hour ago. ‘Urwah said: O Allah! You took one child, and left me many…You took one organ from my body, and left me many organs…O Allah! You tested me with my body, and you were kind to leave me with good health.  You tested me with the loss of my son, but you were kind in leaving me the rest of my children.

During times of deep trial, despair, and sadness, Muslims seek comfort and guidance in the words of Allah in the Qur'an. Allah reminds us that all people will be tried and tested in life, and calls upon Muslims to bear these trials with "patient perseverance and prayer." Indeed, Allah reminds us that many people before us have suffered and had their faith tested; so too will we be tried and tested in this life.
"Seek Allah's help with patient perseverance and prayer. It is indeed hard except for those who are humble." (2:45)
"And be steadfast in patience, for verily Allah will not suffer the reward of the righteous to perish." (11:115)
They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance.” Surah Barkrah
This is how I understood Patience ( Sabr) in Islamic Perspective.
        I.            Iman – The Faith and Belief
      II.            Entering complete into Islam, in all spheres of life, the only color the color of Allah.
    III.            You will be tested like Prophet Ayub Peace upon Him, like Prophet Yusuf Peace Be Upon Him.
    IV.            Sabr – when you remain steadfast in these test you will rewarded with Jannah.
      V.            This is Complete meaning of Patience in Islam, Patience will take you to Jannah.