Imaan (belief with certainty) is to not contradict yourself.

Why is intuitive logic a valid tool of reasoning in matters of imaan?

Years ago this question made me doubt that one can be certain of the existence of 1 God. In fact reaching the conclusion of the necessity of 1 God required the assumption that our intuitive logic is necessarily true. Later I realized there was something inconsistent about this idea, however, I couldn't pinpoint it exactly and simply brushed over the idea that intuitive logic must be a valid tool as a "gut feeling". Today I am trying to express it in more clear and convincing words than just a "gut feeling". 

(Intuitive logic such as: 

"If something exists, its existence must have been chosen over its non-existence."

OR

"Sifat mevsufsuz olmaz. Attributes cannot exist without the one qualified by them. An attribute cannot be without the one it qualifies." (from Sozler, 33. Soz, 16. pencere; The Words, 33rd Word, 16th Window by Said Nursi)

etc)

http://plus.maths.org/content/mother-all-theories

""So [seeing supersymmetry] would be evidence for the power of pure reasoning, the power of the human mind."Last year results from the LHC at CERN made a splash, providing strong evidence for the notorious Higgs boson (you can read more on this on Plus). This counts as a triumph for the power of the human mind: it was purely theoretical considerations that led the physicist Peter Higgs to predict the particle's existence nearly 50 years ago. Now it has, to all intents in purposes, been found. "

Without intuitive logic, maths and sciences wouldn't exist or advance. Whether it is limited or faulty, just like our sensual perceptions of the universe, our logic too is a tool we have to rely on to reach any analyzing conclusions about theological/existential matters. For we cannot rely on something which we do not have (such as eyes, mind, etc) and cannot build (such as observatory measuring tools). If we were to deny this, we might also have to deny our perceived existence. 

"Observation by effect" rather than "direct observation" is a common tool in physics and provides the foundational approach of many imaan (belief with certainty) principles.

Such as: "we see some of the creation, some of the effects of God, but we do not see the Creator"
"We see the effects of the particles within the atoms but we cannot see the atoms nor the far smaller particles within them."
"We can see the effects of electricity, force and energy (such as light), however we can never see themselves." 

Similar logic can be extended to all human faculties including emotions. If we are to analyze our existence and to question the purpose of the universe of which we are a tiny part, we are bound- by necessity and lack of alternatives- to use the data and donnee at hand and -by the desire to be all-inclusive and complete- to use all we have at hand. 

Thus a statement such as:

"The rain is an act of mercy." 

cannot simply be dismissed on grounds that it's an emotive perception. In fact there is no objective approach that can value the philosophical significance of logic over emotions over imagination over sensual perception over perception through the use of tools. As far as the human is concerned, they are all equally valid tools that need to be used exhaustively in order to reach or confirm complete and consistent formulations.

In this way, as an example of Qur'anic reasoning, when we combine 

"The rain is an act of mercy and wisdom and power." an emotive conclusion also based on knowledge and observation (living beings are consisted mostly of water, force is needed to descend water from the sky to earth, etc),

with

"An attribute cannot be without the one it qualifies." an intuitive logical statement,

with 

"Objects such as the clouds or the water drops cannot be the source of mercy and wisdom and power" also an intuitive logical statement,

with 

"A city cannot have two mayors, a country cannot have two presidents, therefore the universe which is organized in unison and harmony cannot have two governors" an intuitive social and logical statement,

we reach the logical conclusion of:

"The rain is an act of the Merciful, Wise and Powerful One, One who is not an object of this universe and One who governs all of the universe."

In summary: Imaan (belief with certainty) is to not contradict yourself. There is no other way that we can test our conclusions.

Who could give life to bones that have crumbled to dust?

فَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ (36:76) Fala yahzunka qawluhum inna naAAlamu ma yusirroona wama yuAAlinoona 36:76 (Asad) However, be not grieved by the sayings of those [who deny the truth]: verily, We know all that they keep secret as well as all that they bring into the open.

أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ (36:77) Awalam yara alinsanu anna khalaqnahu min nutfatin faitha huwa khaseemun mubeenun 36:77 (Asad) IS the human, then, not aware that it is We who create him out of a [mere] drop of sperm - whereupon, lo! s/he shows himself endowed with the power to think and to argue? [45] Note 45 (Quran Ref: 36:77 ) See similar passage in 16:4, as well as the corresponding note 5. Completing the inter­pretation advanced in his (and Zamakhshari’s) commentary on the above-mentioned verse, Razi equates here the term khasim (lit., "contender in argument") with the highest manifestation of what is described as natiq ("articulate [or "rational"] being").(Quran Ref: 36:77 )

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ (36:78) Wadaraba lana mathalan wanasiya khalqahu qala man yuhyee alAAithama wahiya rameemun 36:78 (Asad) And [now] s/he [argues about Us, and] thinks of Us in terms of comparison, [46] and is oblivious of how s/he himself was created! [And so] s/he says, “Who could give life to bones that have crumbled to dust?” Note 46 (Quran Ref: 36:78 ) Lit., "he coins for Us a simile (mathal)" - an elliptic allusion to the unwillingness of "those who deny the truth" to conceive of a transcendental Being, fundamentally different from all that is graspable by man’s senses or imagination, and having powers beyond all comparison with those which are available to any of the created beings. (Cf. 42:11, "there is nothing like unto Him", and 112:4, "there is nothing that could be compared with Him".) Since they are enmeshed in a materialistic outlook on life, such people deny - as the sequence shows - all possibility of resurrection, which amounts to a denial of God’s creative powers and, in the final analysis, of His existence.(Quran Ref: 36:78 )

قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (36:79) Qul yuhyeeha allathee anshaaha awwala marratin wahuwa bikulli khalqin AAaleemun 36:79 (Asad) Say: “He who brought them into being in the first instance will give them life [once again], seeing that He has full knowledge of every act of creation:

الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ (36:80) Allathee jaAAala lakum mina alshshajari alakhdari naran faitha antum minhu tooqidoona 36:80 (Asad) He who produces for you fire out of the green tree, so that, lo! you kindle [your fires] therewith.” [47] Note 47 (Quran Ref: 36:80 ) Cf. the ancient Arabian proverb, "In every tree there is a fire" (Zamakhshari): evidently an allusion to the metamorphosis of green - i.e., water-containing - plants into fuel, be it through desiccation or man-made carbonization (charcoal), or by a millennial, subterranean process of decomposition into oil or coal. In a spiritual sense, this "fire" seems also to symbolize the God-given warmth and light of human reason spoken of in verse 77 above.(Quran Ref: 36:80 )

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَى أَنْ يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ (36:81) Awalaysa allathee khalaqa alssamawati waalarda biqadirin AAala an yakhluqa mithlahum bala wahuwa alkhallaqu alAAaleemu 36:81 (Asad) Is, then, He who has created the heavens and the earth not able to create [anew] the like of those [who have died]? Yea, indeed - for He alone is the all-knowing Crea­tor:

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (36:82) Innama amruhu itha arada shayan an yaqoola lahu kun fayakoonu 36:82 (Asad) His Being alone [48] is such that when He wills a thing to be, He but says unto it, “Be” — and it is. Note 48 (Quran Ref: 36:82 ) This is the meaning of the phrase innama amruhu - the term amr being synonymous, in this instance, with shan ("state [or "manner"] of being"). The exclusiveness of God’s creative Being is stressed by the restrictive particle innama.(Quran Ref: 36:82 )

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ (36:83) Fasubhana allathee biyadihi malakootu kulli shayin wailayhi turjaAAoona 36:83 (Asad) Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things; and unto Him you all will be brought back! from http://www.islamicity.com/quransearch/

DOES the human, then, think that s/he is to be left to her/himself to go about at will?

أَوْلَى لَكَ فَأَوْلَى (75:34)  Awla laka faawla 75:34 (Asad) [And yet, O human, thine end comes hourly] nearer unto thee, and nearer – -

ثُمَّ أَوْلَى لَكَ فَأَوْلَى (75:35)  Thumma awla laka faawla 75:35 (Asad) and ever nearer unto thee, and nearer! -

أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى (75:36)  Ayahsabu alinsanu an yutraka sudan 75:36 (Asad) DOES the human, then, think that s/he is to be left to himself to go about at will? [15] -  Note 15 (Quran Ref: 75:36 ) I.e., without being held morally responsible for his doings.(Quran Ref: 75:36 )

أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَى (75:37)  Alam yaku nutfatan min manayyin yumna 75:37 (Asad) Was s/he not once a [mere] drop of sperm that had been spilt,

ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى (75:38)  Thumma kana AAalaqatan fakhalaqa fasawwa 75:38 (Asad) and thereafter became a germ-cell - whereupon He created and formed [it] in accordance with what [it] was meant to be,[16] -  Note 16 (Quran Ref: 75:38 ) For this rendering of sawwa, see note 1 on 87:2 and note 5 on 91:7. The stress on God's creating man after he had been a germ-cell is a metonym for His endowing the (originally) lowly organism with what is described as a "soul".(Quran Ref: 75:38 )

فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَى (75:39)  FajaAAala minhu alzzawjayni alththakara waalontha 75:39 (Asad) and fashioned out of it the two sexes, the male and the female?

أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَن يُحْيِيَ الْمَوْتَى (75:40)  Alaysa thalika biqadirin AAala an yuhyiya almawta 75:40 (Asad) Is not He, then; able to bring the dead back to life? -  from http://www.islamicity.com/quransearch/

Bir aksamlik omur - A lifetime of one evening

"Yol bir dakka miktarınca gidiyorum gündüz gece'
Aşık Veysel ŞATIROĞLU

Bu dize bana bu ayeti hatirlatti:

79:46 (Turkish) Onu (kiyamet-saatini) gördükleri gün, sanki, bir aksam veya bir kusluk-vaktinden baskasini yasamamis gibidirler.
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا
Kaannahum yawma yarawnaha lam yalbathoo illa AAashiyyatan aw duhaha

A verse from Aşık Veysel ŞATIROĞLU 

"The path is one minute long, I keep on going day and night"
reminded me of this Qur'anic verse: 

79:46 (Asad) On the Day when they behold it, [it will seem to them] as if they had tarried [in this world] no longer than one evening or [one night, ending with] its morn! [19]

Note 19 (Quran Ref: 79:46 ) (note by translator Asad)
As in many other places in the Qur’an (e.g., in 2:259, 17:52, 18:19, 20:103-104, 23:112-113, 30:55 etc.), this is a subtle indication of the illusory, earthbound nature of man's concept of "time" - a concept which, we are told, will lose all its meaning in the context of the ultimate reality comprised in the term "hereafter" (al-akhirah).(Quran Ref: 79:46 )

http://www.islamicity.com/quransearch/

Sevginin gucu = The Power of Love

7:156 "warahmatee wasiAAat kulla shayin" => "Rahmetim ise her seyi kusatmistir" => "My grace overspreads everything"
40:7 "rabbanawasiAAta kulla shayin rahmatan waAAilman" => "Rabbimiz, rahmet ve ilim bakimindan her seyi kusatip-sardin" => “O our Sustainer! Thou embracest all things within [Thy] grace and knowledge"

ayetlerine gore icinde sevgi ve sefkati barindiran Rahmet kainatin mayasidir. biz de o Rahmet'i parlak bir ayna gibi yansittigimizda arkamiza guclerin en yucesi Kadir olani almis oluruz inshaallah.

according to the verses above from the Qur'an, Rahmet (grace, mercy) which encompasses love and compassion is the dough of the bread of the universe. When we reflect the Divine Grace like a bright mirror, we are backed by the greatest of all powers, God al-Qaadir, the All-Powerful, by the will of God.

"Sevginin gücü, güce olan sevgiyi yendiğinde, dünya barışı tanıyacaktır." (Sri Chinmoy Ghose)

"When the power of love overcomes the love of power, the world will know peace" (Sri Chinmoy Ghose)

Charity to other animals-hadith

The prophet said, 'A good deed done to a beast is as good as doing good to a human being; while an act of cruelty to a beast is as bad as an act of cruelty to human beings'. (This Hadith is narrated by Imam Bukharie and Imam Muslim).

The Prophet Mohammad also said, 'It is a great sin for man to imprison those animals which are in his power'. (Muslim).

The Prophet Muhammad was once performing ablution (Wudhu) for prayers from a pot of water. A cat passed there and turned its eyes at the pot of water with a thirsty look. The Prophet realised at once that the cat was very thirsty, so he stopped the ablution and placed the pot before the cat. Only after the cat had fully quenched its thirst, did the Prophet resume the ablution. By this action, the Prophet has shown that quenching the thirst of even a small dumb animal is a noble act full of virtue and should be given first attention before one prepares for offering prayers to God.

Once a man asked the Prophet, 'Is there a reward for the charity that we give to animals? He answered, 'For every being possessing a moist liver, there is a reward'. (Bukhari and Muslim).

ahadith (hadiths)

Don't be sad = Uzulme

Mawlana Rumi: Uzulme ayagina batan her diken aradigin gulun habercisidir.
Don't be sad, every thorn that pricks your foot is a herald of the rose you search for.

Jesus' table

"A table descends to your tents – Jesus' table.
Expect to see it, when you fast, 
this table spread with other food, 
better than the broth of cabbages."
-Mawlana Jalaladdin Rumi

responding to oppression with compassion=zulme sefkatla karsilik vermek

Siddete siddetle, zulme zulmle karsilik vermektense, zulme sefkatla karsilik vermek zulme verilecek en kuvvetli cevvaptir. Cunku zulmun kimin gucu kime yeterse mantigina karsilik Rahim olanin adiyla Rahim olanin Sonsuz Kuvvetiyle gelir. 


Rather than responding to violence with violence and to oppression with oppression, responding to oppression with compassion is the strongest way one can respond to oppression. In fact, in response to the "let the strongest win" mentality of oppression, it brings in the name of the Most Merciful the Infinite Power of the All-Merciful.

a temporal and local continuity is not out of necessity

That we exist in a temporal and local continuity is not out of necessity but out of the Mercy of Our Creator for the sake of our sanity and for offering us the possibility of making sense out of ourselves and our environment expanding to the universe and beyond. It is like the cartoon drawer who draws each picture of the animated film in a logical continuity of the previous picture so that her audience can make sense of her movie.

Why, then, do you not accept the truth?

Chapter of Al-Waqi'a (The Event)

56:57 (Asad) WE who have created you, [O men:] why, then, do you not accept the truth?
56:58 (Asad) Have you ever considered that [seed] which you emit?
56:59 (Asad) Is it you who create it - or are We the source of its creation?
56:60 (Asad) We have [indeed] decreed that death shall be [ever-present] among you: but there is nothing to prevent Us 
56:61 (Asad) from changing the nature of your existence and bringing you into being [anew] in a manner [as yet] unknown to you.
56:62 (Asad) And [since] you are indeed aware of the [miracle of your] coming into being in the first instance - why, then, do you not bethink yourselves [of Us]?
56:63 (Asad) Have you ever considered the seed which you cast upon the soil?
56:64 (Asad) Is it you who cause it to grow - or are We the cause of its growth?
56:65 (Asad) [For,] were it Our will, We could indeed turn it into chaff, and you would be left to wonder [and to lament],

56:66 (Asad) “Verily, we are ruined!
56:67 (Asad) Nay, but we have been deprived [of our livelihood]!”
56:68 (Asad) Have you ever considered the water which you drink?
56:69 (Asad) Is it you who cause it to come down from the clouds - or are We the cause of its coming down?
56:70 (Asad) [It comes down sweet - but] were it Our will, We could make it burningly salty and bitter: why, then, do you not give thanks [unto Us]?
56:71 (Asad) Have you ever considered the fire which you kindle?
56:72 (Asad) Is it you who have brought into being the tree that serves as its fuel - or are We the cause of its coming into being?
56:73 (Asad) It is We who have made it a means to remind [you of Us], and a comfort for all who are lost and hungry in the wilderness [of their lives].
56:74 (Asad) Extol, then, the limitless glory of thy Sus­tainer’s mighty name!

For notes by translator refer to http://www.islamicity.com/quransearch/

No action is secular within the Qur'anic framework

There is no action that is secular within the Qur'anic framework. Everything from eating to even sleep can and should be be transformed into a form of worship. The sacred significance of seeking and studying science and 'ilm (knowledge) lie in these interrelated teachings: 
1) Fulfilling the purpose of our existence by getting to know our Creator through Its creation, the universe and ourselves;
2) Following God's command in the Qur'an to observe and study the universe and to think as well as reason, in addition to Prophet Muhammad's sayings who summon the believers to go if necessary as far as China in search of knowledge;
3) Searching for the "Truth" is equivalent to searching for God, one of Whose Divine Names is "Haqq"="Truth" and another "Burhan=Proof";
4) Following the principle of Prophet Mohammad (SAW) "Takhallaqu bi akhlaq Allah" meaning "Cultivate the ethos of the Divinity" or "Qualify yourselves with the qualities of God", striving to reflect the Divine Names: "Hakeem=All-Wise" and another "Alim=All-Knowing".

Words of true wisdom from great Sufi saint, friend of God, Mother Rabia

http://self-esteem4me.blogspot.com/2009/12/story-of-rabiatul-adawiyah.html

glad tidings of Jesus son of Mother Mary (peace be upon them)

Qur'an, 61:6 (Asad) And [this happened, too,] when Jesus, the son of Mary, said: "O children of Israel! Behold, I am an apostle of God unto you, [sent] to confirm the truth of whatever there still remains [5] of the Torah, and to give [you] the glad tiding of an apostle who shall come after me, whose name shall be Ahmad." [6] But when he [whose coming Jesus had foretold] came unto them [7] with ALL evidence of the truth, they said: "This [alleged message of his] is [nothing but] spellbinding eloquence!" [8] 
http://www.islamicity.com/QuranSearch/

We are from God and to God do we return...

2:260 (Asad) And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham) answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee; [256] . then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise." [257]

Our souls are like birds flying to their masters:
Freeing the Doves-Dhikr Salawat:
http://www.youtube.com/watch?v=mX74tXNC700&list=PL3PlsNI0Wjab60qj8JQnJ-ZM4eMUt690F

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ (2:156)

Allatheena itha asabathum museebatun qaloo inna lillahi wainna ilayhi rajiAAoona

2:156 (Asad) who, when calamity befalls them, say, "Verily, unto God do we belong and, verily, unto Him we shall return." (we are returning)

Modern "freedom" or "slavery"?

Modern "freedom" comes in the form of oppression, violence, bombs, despotic leaders and most importantly in the form of slavery to the system of capitalism which in turn is based on slavery to our very own egos. I pray we all break the shackles of slavery and become free by riding the horse of our egos instead of letting our egos and the even greater capitalist egos ride us with whips. 

Reminds me of Cem Karaca who sings (translated from Turkish "Bedava Yasiyoruz"):

Perhaps not bread and cheese
But bitter water is free
Freedom at the cost of the head
Slavery is free
We're living for free friends for free!

http://www.sikhnet.com/stories/audio/horse-mind   (A story about the "horse" of our egos)

Who or what can endow me with my breath every moment?=Bana nefesimi her an kim ya da ne bahshedebilir?

Inhale, exhale. Think of your breath every moment and the source of your breath. Who or what can endow me with my breath every moment? Me, nature, coincidences, my state, my nation, my country, flag, money, power, governing posts, carrier, fame? Or is it only and solely the Source of the entire universe? If so, than, it is only and solely the Source of the entire universe that deserves my worship and adoration. Think my ego, think, so that you may be convinced.

Nefes al, nefes ver. Her an nefesini ve nefesinin kaynagini dusun. Bana nefesimi her an kim ya da ne bahshedebilir? Ben mi, doga mi, tesadufler mi, devlet mi, millet mi, vatan, bayrak mi, para mi, guc mu, iktidar mi, makam mi, kariyer mi, sohret mi? Yoksa yalnizca ve yalnizca tum evrenin Kaynagi mi? O halde yalnizca ve yalnizca tum evrenin Kaynagi'dir tapinmama layik olan. Dusun nefsim, dusun ki ikna olasin.

Anti-nationalism&anti-military in hadith&Qur'an = Milliyetcilik&askerlik karsiti hadis ve ayet

by Prophet Muhammad: "He is not of us who proclaims the cause of tribal partisanship (asabiyyah); and he is not of us who fights in the cause of tribal partisanship; and he is not of us who dies in the cause of tribal partisanship" (Abu Da'ud, on the authority of Jubayr ibn Mut’im). When he was asked to explain the meaning of "tribal partisanship", the Prophet answered, "it means helping thine own people in an unjust cause" (ibid., on the authority of Wathilah ibn al-Asqa)

Tribal partisanship in modern times equates to nationalism and racism

anti-(nationalism & racism & tribalism) in the Qur'an:

28:15 (Asad) And [one day] he entered the city at a time when [most of] its people were [resting in their houses,] unaware of what was going on [in the streets]; [13] and there he encountered two men fighting with one another - one of his own people, [14] and the other of his enemies. And the one who belonged to his own people cried out to him for help against him who was of his enemies - whereupon Moses struck him down with his fist, and [thus] brought about his end. [But then] he said [to himself]: “This is of Satan’s doing! Verily, he is an open foe, leading [man] astray!” [15]
Note [13] Lit., "at a time of its people’s unawareness"
Note [14] I.e., of the Hebrews.
Note [15] In the present instance, verses 16-17 seem to indicate that it was the Israelite, and not the Egyptian, who had been in the wrong (cf. next note). Apparently, Moses had come to the assistance of the Israelite out of an instinctive sense of racial kinship without regard to the rights and wrongs of the case; but immediately afterwards he realized that he had committed a grave sin not only by killing, however inadvertently, an innocent person, but also by basing his action on a mere tribal - or, as would describe it today, racial or national - prejudice. Evidently, this is the purport of the above Quranic segment of the story of Moses. Its moral has been stressed and explained by the Prophet on many occasions: cf. his famous saying, "He is not of us who proclaims the cause of tribal partisanship (asabiyyah); and he is not of us who fights in the cause of tribal partisanship; and he is not of us who dies in the cause of tribal partisanship" (Abu Da'ud, on the authority of Jubayr ibn Mut’im). When he was asked to explain the meaning of "tribal partisanship", the Prophet answered, it means helping thine own people in an unjust cause" (ibid., on the authority of Wathilah ibn al-Asqa).
Regarding the reference to "Satan’s doing": The term shaytan ("satan") -derived from the verb shatana ("he was [or "became"] remote") -often denotes in the Qur'an a force or influence remote from, and opposed to, all that is true and good (Taj al-'Arus, Raghib): thus, for instance, in 2:14 it is used to describe the evil impulses (shayatin) within the hearts of "those who are bent on denying the truth". In its widest, abstract sense it denotes every "satanic force", i.e., every impulsion directed towards ends which are contrary to valid ethical postulates. (Notes by translator Leopold Weiss Muhammad Asad)

49:13 (Asad) O men! Behold, We have created you all out of a male and a female, [15] and have made you into nations and tribes, so that you might come to know one another. [16] Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.
Note [15] I.e., "We have created every one of you out of a father and a mother" (Zamakhshari , Razi, Baydawi) - implying that this equality of biological origin is reflected in the equality of the human dignity common to all.
Note [16] I.e., know that all belong to one human family, without any inherent superiority of one over another (Zamakhshari ). This connects with the exhortation, in the preceding two verses, to respect and safeguard each other’s dignity. In other words, men’s evolution into "nations and tribes" is meant to foster rather than to diminish their mutual desire to understand and appreciate the essential human oneness underlying their outward differentiations; and, correspondingly, all racial, national or tribal prejudice (asabiyyah) is condemned - implicitly in the Qur’an, and most explicitly by the Prophet (see second half of note 15 on 28:15). In addition, speaking of people’s boasting of their national or tribal past, the Prophet said: "Behold, God has removed from you the arrogance of pagan ignorance (jahiliyyah) with its boast of ancestral glories. Man is but a God-conscious believer or an unfortunate sinner. All people are children of Adam, and Adam was created out of dust." (Fragment of a hadith quoted by Tirmidhi and Abu Da'ud, on the authority of Abu Hurayrah.) (Notes maybe found on islamicity.com/quransearch/ )

This could be used as Khutbah material. 
*********************************
Hadis; "Kavmiyyetcilik (yani milliyetcilik ve/ya irkcilik) yapan bizden degildir, kavmiyyetcilik ugruna savasan bizden degildir, kavmiyyetcilik ugruna olen de bizden degildir" (Ebu Davud'dan) "Kavmiyyetcilik"i aciklamasi istendiginde, peygamber (asm) cevap vermistir "adaletsiz bir amac ugruna kendi halkina yardim etmektir."

Hadis: "Aziz ve Celil olan Allah sizden câhiliyye devrinin kabalığını ve babalarla övünmeyi gidermiştir. Mü' min olan, takvâ sahibidir. Kâfir olan ise şakîdir. Siz, Âdem'in çocuklarısınız. Âdem de topraktan yaratılmıştır. Bazı adamlar, kavimleriyle övünmeyi terketsinler. Çünkü onlar cehennemin kömüründen bir kömürdürler, yahut onlar, Allah indinde burnu ile pislik yuvarlayan pislik böceğinden daha aşağıdırlar." (Ebû Dâvud, Edeb 120, hadis no: 5116)
yani Kurtleri oldururken olen Turkler "kavmiyyetcilik ugruna olen"ler olarak nitelendirilebileceklerinden, "sehit" olarak nitelendirilmeleri mumkun degildir. askerlik "kutsal bir gorev" degil, Muhammad (asm)in ve dahi insan vicdaninin ogretilerine taban tabana zit bir zalimliktir.

Ayrica bakiniz
"Irkçılık ve Milliyetçiliğe Dair Hadisler" icin: https://groups.google.com/forum/#!topic/zahidan/FcHudK5C4hM
ve Kur'an 28:15 ve 49:13.

28:15 (Turkish) (Musa) Halkinin haberi olmadigi bir zamanda sehre girdi, orda kavga etmekte olan iki adam buldu; bu kendi taraftarlarindan, su da düsmanlarindan. Derken taraftarlarindan olan, düsmanlarindan olana karsi ondan yardim istedi. Bunun üzerine ona bir yumruk atti ve isini bitiriverdi. (Sonra da:) "Bu seytanin isindendir; o, gerçekten açikca saptirici bir düsmandir" dedi.

49:13 (Turkish) Ey insanlar, gerçekten, biz sizi bir erkek ve bir disiden yarattik ve birbirinizle tanismaniz için sizi halklar ve kabileler (seklinde) kildik. Süphesiz, Allah katinda sizin en üstün (kerim) olaniniz, (irk ya da soyca degil) takvaca en ileride olaninizdir. Süphesiz Allah, bilendir, haber alandir.

Bunlar bir hutbe veya konusma icin kullanilabilir.

We have a wrestling against the world rulers of this darkness

"We have a wrestling, not against blood and flesh, but against the governments, against the authorities, against the world rulers of this darkness, against the wicked spirit forces (egos)." -Ephesians, 6:12.
from the Holy Bible

Mathematics is a gift from God

cute sentence I heard on the radio just now:
"Mathematics is a gift from God to allow us to understand Its creation."
One more reason to be in love with mathematics! and with God, the creator of mathematics. 
Btw, I didn't know Pascal's triangle too was a steal from muslim mathematicians...
http://www.blogtalkradio.com/americanmuslim360/2013/09/24/education-mission-1-rational-inquiry-american-government

The next world is an organic consequence of this world

Qur'an***37:62 (Asad) Is such [a paradise] the better welcome - or the [hellish] tree of deadly fruit?***

[Note 22]: According to the lexicographers, the noun zaqqum denotes any "deadly food"; hence, the expression shajarat az-zaqqum, a symbol of hell, may be appropriately rendered as "the tree of deadly fruit", symbolizing the fact that the otherworldly sufferings which the Qur’an describes as "hell" are but the fruit - i.e., organic consequence - of one’s evil deeds done on earth. 
(Note by translator Leopold Weiss Muhammad Asad)

the "electric lamp" or "the light of imaan" verse in the Qur'an

imaan=belief with certainty.

This verse from the 7th century seems to be describing an electric light bulb:

***24:35 (Asad) God is the Light of the heavens and the earth. The parable of His light is, as it were, [50] that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [51][a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west [52] the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light![53] God guides unto His light him that wills [to be guided]; [54] and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things. [55]***

Note 50 (Quran Ref: 24:35 )
The particle ka ("as if" or "as it were") prefixed to a noun is called kaf at-tashbih ("the letter kaf pointing to a resemblance [of one thing to another]" or "indicating a metaphor"). In the above context it alludes to the impossibility of defining God even by means of a metaphor or a parable - for, since "there is nothing like unto Him" (42:11, there is also "nothing that could he compared with Him" (112:4). Hence, the parable of "the light of God" is not meant to express His reality - which is inconceivable to any created being and, therefore, inexpressible in any human language - but only to allude to the illumination which He, who is the Ultimate Truth, bestows upon the mind and the feelings of all who are willing to be guided. Tabari, Baghawi and Ibn Kathir quote Ibn Abbas and lbn Mas’ud as saying in this context: "It is the parable of His light in the heart of a believer."

Note 51 (Quran Ref: 24:35 )
The "lamp’’ is the revelation which God grants to His prophets and which is reflected in the believer’s heart - the "niche" of the above parable (Ubayy ibn Kab, as quoted by Tabari) - after being received and consciously grasped by his reason ("the glass [shining brightly] like a radiant star"): for it is through reason alone that true faith can find its way into the heart of man.

Note 52 (Quran Ref: 24:35 )
It would seem that this is an allusion to the organic continuity of all divine revelation which, starting like a tree from one "root" or proposition - the statement of God’s existence and uniqueness - grows steadily throughout man’s spiritual history, branching out into a splendid variety of religious experience, thus endlessly widening the range of man’s perception of the truth. The association of this concept with the olive-tree apparently arises from the fact that this particular kind of tree is characteristic of the lands in which most of the prophetic precursors of the Quranic message lived, namely, the lands to the east of the Mediterranean: but since all true revelation flows from the Infinite Being, it is "neither of the east nor of the west" - and especially so the revelation of the Qur’an, which, being addressed to all mankind, is universal in its goal as well.

Note 53 (Quran Ref: 24:35 )
The essence of the Quranic message is described elsewhere as "clear [in itself] and clearly showing the truth" (cf. note 2 on 12:1) and it is, I believe, this aspect of the Qur’an that the above sentence alludes to. Its message gives light because it proceeds from God; but it would well-nigh give light [of itself] even though fire had not touched it": i.e., even though one may be unaware that it has been "touched by the fire" of divine revelation, its inner consistency, truth and wisdom ought to be self-evident to anyone who approaches it in the light of his reason and without prejudice.

Note 54 (Quran Ref: 24:35 )
Although most of the commentators read the above phrase in the sense of "God guides unto His light whomever He wills", Zamakhshari gives it the sense adopted in my rendering (both being syntactically permissible)

Note 55 (Quran Ref: 24:35 )
I.e., because of their complexity, certain truths can be conveyed to man only by means of parables or allegories: see first and the last notes 5 and 8 on 3:7.

from http://www.islamicity.com/quransearch/

living in the now and in gratitude :)

What day is it? asked Winnie.
It is Today, replied Piglet.
That is my favorite day, exclaimed Winnie.

Zekat mi vergi mi?

"Kutsal olan, devlete verilen vergi degil, fakire verilen zekat ve sadakadir."1

devletlerin bankalara olan borclarinin faizlerinin bizim vergilerimizden calinarak odendigini, ve bu sekilde dunya insanlarinin cogunlugu olarak global & federal bankalarin sahiplerine resmen duzenli harac odedigimizi biliyor muydunuz? basilan her dolar icin halkin vergilerinden faiz alindigini da biliyor muydunuz?

My prayers may not be accepted but they are all answered

I asked God for strength that I might achieve.
I was made weak that I might learn humbly to obey.
I asked for health that I might do greater things.
I was given infirmity that I might do better things.
I asked for riches that I might be happy.
I was given poverty that I might be wise.
I asked for power that I might have the praise of men.
I was given weakness that I might feel the need of God.
I asked for all things that I might enjoy life.
I was given life that I might enjoy all things.
I got nothing that I asked for, but everything I hoped for.
Almost despite myself, my unspoken prayers were answered.
I am, among all men, most richly blessed.

--Prayer of an Unknown Author

Should I take to worshiping [other] deities beside God?

Qur'an 36:20-27 (Asad) 
At that, a man came running from the farthest end of the city, [and] exclaimed: “O my people! Follow these message-bearers! 
Follow those who ask no reward of you, and themselves are rightly guided! -
“[As for me,] why should I not worship Him who has brought me into being, and to Whom you all will be brought back? 
Should I take to worshiping [other] deities beside Him? [But then,] if the Most Gracious should will that harm befall me, their intercession could not in the least avail me, nor could they save me:
and so, behold, I would have indeed, most obviously, lost myself in error!
“Verily, [O my people,] in the Sustainer of you all have I come to believe: listen, then, to me!”
[And] he was told, [15] “[Thou shalt] enter paradise!” - [whereupon] he exclaimed: “Would that my people knew
how my Sustainer has forgiven me [the sins of my past], and has placed me among the honored ones!”

Note 15 (Quran Ref: 36:26 )
I.e., by the apostles or, more probably (in view of the allegorical character of this story), by his own insight. The intervention of the man who "came running from the farthest end of the city" is evidently a parable of the truly believing minority in every religion, and of their desperate, mostly unavailing endeavours to convince their erring fellow-men that God-consciousness alone can save human life from futility.(Note by translator Leopold Weiss Muhammad Asad)

In my opinion the story skips directly from this life to the next, as God and Its narrations are unbound by time.

In reading these verses, it helps me to remember that "deities" are not referring to little statues of ancient times, but anything to which we attribute the Divine Names (Infinite Source of Mercy (Ar-Rahmaan, Ar-Raheem), Beauty (Al-Jameel), Justice (Al-Aadil), Wisdom (Al-Hakeem), Provision (Ar-Razzaq), Existence (Al-Khaaliq), Sustainance (Rab), etc.) Anytime we perceive any property of the creation as originating from the creation itself and not their Single Unique Creator (Al-Ahad, Al-Fard) we are worshiping other deities besides the True Source (Al-Haqq).

Is the creation of Satan evil? Seytan'in yaratilmasi ser midir? Est-ce la creation de Satan mal?

it is necessary sometimes to burn in pits of hell
so as to be able to distinguish the heaven and hell within
so as to be able to learn which roads lead to hell
and when the time comes to gather your intentions
so as to be able to face the kaaba afterwards
and so as to be able to never turn back again
=
Il faut brûler parfois dans les puits de l'Enfer
pour pouvoir distinguer l'enfer et le paradis en nous
pour pouvoir apprendre (ou comprendre) quels chemins mènent à l'enfer
et quand il est temps de raasembler ses intentions
pour pouvoir ensuite se tourner vers la kaaba/
et pour pouvoir ne plus jamais regarder en arrière.
=
yanmak gerek bazen cehennem cukurlarinda
icimizdeki cennetle cehennemi birbirinden ayirabilmek icin
hangi yollarin cehenneme ciktigini ogrenebilmek icin
ve vakti gelince niyetini devsirip
ardindan yuzunu kabe'ye donebilmek icin
ve bir daha asla geriye donup bakmayabilmek icin

also see
http://pan-cck.blogspot.com/2013/09/oh-my-ego-who-has-lost-inner-peace.html
http://pan-cck.blogspot.com/2014/04/cehenneme-varmayacak-kimse-yoktur-ne.html

Is pain evil? Est-ce la douleur mal?

The pains of life are the pain of birth into an eternal life. I should embrace pain and death like a mother embraces her newborn.
=
Les douleurs de la vie sont les contractions qui précèdent la naissance à une vie éternelle. Il faut embrasser la douleur et la mort comme une mère embrasse son nouveau-né.

also see:
http://pan-cck.blogspot.com/2013/09/oh-my-ego-who-has-lost-inner-peace.html

Anti-consumerism anti-wastefulness in the Qur'an

Chap 6: Al-An'am (The Cattle)

وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ كُلُواْ مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُواْ حَقَّهُ يَوْمَ حَصَادِهِ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ (6:141)

6:141 (Asad) For it is He who has brought into being gardens-[both] the cultivated ones and those growing wild ^[127] -and the date-palm, and fields bearing multiform produce, and the olive tree, and the pomegranate: [all] resembling one another and yet so different! ^[128] Eat of their fruit when it comes to fruition, and give [unto the poor] their due on harvest day. And do not waste [God's bounties]: verily, He does not love the wasteful (al-musrifeen)!
Note 127 (Quran Ref: 6:141 )

This is the generally-accepted explanation of the term ma'rushat and ghavr ma'rushat (lit., "those which are and those which are not provided with trellises"). The mention of "gardens" serves here to illustrate the doctrine that everything living and growing-like everything else in the universe-owes its existence to God alone, and that it is, therefore, blasphemous to connect it causally or devotionally with any other power, be it real or imaginary.(Quran Ref: 6:141 )

Note 128=85 (Quran Ref: 6:99 )

I.e., all so alike in the basic principles of their life and growth, and yet so different in physiology, appearance and taste.(Quran Ref: 6:99 )

Chap 7: Al-A'raf (The Heights)

يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ (7:31)

7:31 (Asad) O CHILDREN of Adam! Beautify yourselves ^[23] for every act of worship, and eat and drink [freely], but do not waste: verily, He does not love the wasteful (al-musrifeen)! 
Note 23 (Quran Ref: 7:31 )

Lit., "take to your adornment (zinah)". According to Raghib (as quoted in Lane III, 1279 f.), the proper 'meaning of zinah is "a [beautifying] thing that does not disgrace or render unseemly ... either in the present world or in that which is to come": thus, it signifies anything of beauty in both the physical and moral connotations of the word.(Quran Ref: 7:31 )

Chap 10: Yunus (Jonah)

وَإِذَا مَسَّ الإِنسَانَ الضُّرُّ دَعَانَا لِجَنبِهِ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُواْ يَعْمَلُونَ(10:12)

10:12 (Asad) For [thus it is:] when affliction befalls man, he cries out unto Us, whether he be lying on his side or sitting or standing; ^[19] but as soon as We have freed him of his affliction, he goes on as though he had never invoked Us to save him from the affliction ^[20] that befell him! Thus do their own doings seem goodly unto those who waste their own selves (lil-musrifeen). ^[21]

Note 19 (Quran Ref: 10:12 )

These three metaphorical expressions are often used in the Qur'an to describe the various situations in which man may find himself. The "calling unto God" under the stress of misfortune describes the instinctive reaction of many people who consider themselves "agnostics" and in their conscious thinking refuse to believe in God. See also verses 22-23 below, as well as 6:40-41.(Quran Ref: 10:12 )

Note 20 (Quran Ref: 10:12 )

Lit., "called out unto Us against (ila) an affliction".(Quran Ref: 10:12 )

Note 21 (Quran Ref: 10:12 )

The expression musrif, which often (e.g., in 5:32 or 7:81) denotes "one who is given to excesses" or "commits excesses" or (as in 6:141) "one who is wasteful", has in the above context the meaning of "one who wastes his own self" (Razi)-namely, destroys his spiritual potential by following only his base impulses and failing to submit to any moral imperative. (Cf. the very similar expression alladhina khasiru anfusahum occurring in many places and rendered by me as "those who have squandered their own selves".) In the sense in which it is used here, the term israf (lit., "wastefulness" or "lack of moderation in one's doings") is almost synonymous with the term tughyan ("overweening arrogance") occurring in the preceding verse (Manar XI, 314), and relates to the same type of man. The phrase "goodly seem [to them] their own doings" describes the unthinking complacency with which "those who waste their own selves" go through life.(Quran Ref: 10:12 )

فَمَا آمَنَ لِمُوسَى إِلاَّ ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَوْفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ (10:83)

10:83 (Asad) But none save a few of his people declared their faith in Moses, ^[104] [while others held back] for fear of Pharaoh and their great ones, lest they persecute them: ^[105] for, verily, Pharaoh was mighty on earth and was, verily, of those who are given to excesses (among the wasteful) (lamin al-musrifeen).

Note 104 (Quran Ref: 10:83 )

Lit., "believed in Moses"; however, since the sequence shows that not belief as such but its open profession is referred to here, I have rendered the above phrase accordingly. As for the term dhurriyyah (lit., "offspring"), we have several authoritative statements to the effect that it often denotes "a small group [or "a few"] of one's people" (Ibn `Abbas, as quoted by Tabari, Baghawi, Razi and Ibn Kathir, as well as Ad-Dahhak and Qatadah, as quoted by Tabari and Ibn Kathir); hence my rendering. Since the Qur'an mentions (e.g., in 7:120-126) that some Egyptians, too, came to believe in Moses' message and openly proclaimed their belief, it is reasonable to assume that by "his people" are meant not merely the Israelites but, more generally, the people among whom Moses was living: that is, both Israelites and Egyptians. This assumption is strengthened by the reference, in the next clause of this sentence, to "their great ones" - an expression obviously relating to the Egyptian "great ones":(Quran Ref: 10:83 )

Note 105 (Quran Ref: 10:83 )

If the expression `aia khawf is taken to mean "despite [their] fear" (referring to those who did declare their faith openly), the above sentence would read thus: ". . . a few of his people declared their faith in Moses despite their fear that Pharaoh and their great ones would persecute them" -implying, as does the rendering adopted by me, that, because of their fear, the majority did not declare their faith openly.(Quran Ref: 10:83 )

Chap 11: Hud (The Prophet Hud)

فَلَوْلاَ كَانَ مِنَ الْقُرُونِ مِن قَبْلِكُمْ أُوْلُواْ بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الأَرْضِ إِلاَّ قَلِيلاً مِّمَّنْ أَنجَيْنَا مِنْهُمْ وَاتَّبَعَ الَّذِينَ ظَلَمُواْ مَا أُتْرِفُواْ فِيهِ وَكَانُواْ مُجْرِمِينَ (11:116)

11:116 (Asad) BUT, ALAS, among those generations [whom We destroyed] before your time there were no people endowed with any virtue [146] - [people] who would speak out against the [spread of] corruption on earth -except the few of them whom We saved [because of their righteousness], whereas those who were bent on evildoing only pursued pleasures which corrupted their whole being, [147] and so lost themselves in sinning.***

[Note 147]: 

The verb tarifa means "he enjoyed a life of ease and plenty", while the participle mutraf denotes "one who enjoys a life of ease and plenty" or "indulges in the pleasures of life", i.e., to the exclusion of moral considerations. The form mutarraf has an additional significance, namely, "one whom a life of softness and ease has caused to behave insolently", or "one whom the [exclusive] pursuit of the pleasures of life has corrupted" (Mughni ). Hence my above rendering of the phrase ma utrifu fihi. (Note by translator Leopold Muhammad Asad)

Chap 20: Ta-Ha

وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِآيَاتِ رَبِّهِ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَى (20:127)

20:127 (Asad) For, thus shall We recompense him who wastes his own self (man asrafa)^[110] and does not believe in his Sustainer's messages: and, indeed, the suffering [of such sinners] in the life to come shall be most severe and most enduring!

Note 110 (Quran Ref: 20:127 )

Regarding this rendering of the phrase man asrafa, see surah 10, note 21, in which I have discussed the meaning of the participial noun musrff, derived from the same verbal root.(Quran Ref: 20:127 )

Chap 21: Al-Anbiya (The Prophets)

ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنجَيْنَاهُمْ وَمَن نَّشَاء وَأَهْلَكْنَا الْمُسْرِفِينَ (21:9)

21:9 (Asad) In the end, We made good unto them Our promise, and We saved them and all whom We willed [to save], ^[11] and We destroyed those who had wasted their own selves (al-musrifeen). ^[12]

Note 11 (Quran Ref: 21:9 )

I.e., their believing followers.(Quran Ref: 21:9 )

Note 12 (Quran Ref: 21:9 )

As regards my rendering of al-musrifun as "those who had wasted their own selves", see note 21 on the last sentence of 10:12 above.(Quran Ref: 21:9 )

Chap 25: Al-Furqan (The Criterion)

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا(25:43)

25:43 (Asad) Hast thou ever considered [the kind of human] who makes his own desires his deity?

Couldst thou, then, [O Prophet,] be held responsible for him?

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا (25:67) 25:67 (Asad) and who, whenever they spend on others, [51] are neither wasteful (lam yusrifoo) nor niggardly but [remember that] there is always a just mean between those [two extremes]; Note 51 (Quran Ref: 25:67 ) In the Qur’an, the verb anfaqa (and the corresponding noun nafaqah) has usually this connotation.(Quran Ref: 25:67 ) Chap 26: Ash-Shu'ara (The Poets) وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ (26:151)

الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (26:152)

26:151-152 (Asad) and pay no heed to the counsel of those who are given to excesses (wasteful) (al-musrifeen)

those who spread corruption on earth instead of setting things to rights!

Chap 36: Ya-Sin (Ya-Sin)

قَالُوا طَائِرُكُمْ مَعَكُمْ أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ(36:19)

36:19 (Asad) [The apostles] replied: “Your destiny, good or evil, is [bound up] with yourselves! ^[13] [Does it seem evil to you] if you are told to take [the truth] to heart? Nay, but you are people who have wasted their own selves  (qawmun musrifoon)!” ^[14]

Note 13 (Quran Ref: 36:19 )

Cf. 17:13 - "every human being’s destiny (ta’ir) have We tied to his neck" - and the corresponding note 17.(Quran Ref: 36:19 )

Note 14 (Quran Ref: 36:19 )

For this rendering of musrifun (sing. musrif), see note 21 on the last sentence of 10:12.(Quran Ref: 36:19 )

Chap 39: Az-Zumar (The Groups)

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ (39:53)

39:53 (Asad) SAY: “[Thus speaks God:] ^[57] ‘O you servants of Mine who have transgressed (alladheena asrafoo) against your own selves! Despair not of God’s mercy: behold, God forgives all sins - for, verily, He alone is much-forgiving, a dis­penser of grace!’ ” ^[58]

Note 58 (Quran Ref: 39:53 )

Sc., "whenever the sinner repents and turns to Him": cf., for instance, 6:54 "Your Sustainer has willed upon Himself the law of grace and mercy - so that if any of you does a bad deed out of ignorance, and thereafter repents and lives righteously, He shall be [found] much-forgiving, a dispenser of grace"; or 4:110 - "he who does evil or [otherwise] sins against himself, and thereafter prays God to forgive him, shall find God much-forgiving, a dispenser of grace".(Quran Ref: 39:53 )

Chap 40: Ghafir (The Forgiver)

وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءكُم بِالْبَيِّنَاتِ مِن رَّبِّكُمْ وَإِن يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِن يَكُ صَادِقًا يُصِبْكُم بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ (40:28)

40:28 (Asad) At that, a believing man of Pharaoh’s family, who [until then] had concealed his faith, exclaimed: ^[19] “Would you slay a man because he says, ‘God is my Sustainer’ - seeing, withal, that he has brought you all evidence of this truth from your Sustainer? Now if he be a liar, his lie will fall back on him; but if he is a man of truth, something [of the punishment] whereof he warns you is bound to befall you: for, verily, God would not grace with His guidance one who has wasted his own self (musrifun) by lying [about Him]. ^[20]

Note 19 (Quran Ref: 40:20 )

Cf. the parable of the believer in 36:20-27 and, in particular, the corresponding note 15.(Quran Ref: 40:20 )

Note 20 (Quran Ref: 40:28 )

Lit., "a liar". As regards my rendering of musrif as "one who wastes [or "has wasted"] his own self", see note 21 on the last sentence of 10:12 . Thus, the anonymous believer spoken of here argues that the message brought by Moses is so convincing that, by itself, it is a proof of his not being "one who wastes his own self" - i.e., destroys himself spiritually - by a spurious claim to divine inspiration.(Quran Ref: 40:28 )

وَلَقَدْ جَاءكُمْ يُوسُفُ مِن قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِّمَّا جَاءكُم بِهِ حَتَّى إِذَا هَلَكَ قُلْتُمْ لَن يَبْعَثَ اللَّهُ مِن بَعْدِهِ رَسُولًا كَذَلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ (40:34)

40:34 (Asad) “And [remember:] it was to you that Joseph came aforetime with all evidence of the truth; but you never ceased to throw doubt on all [the messages] that he brought you - so much so that when he died, you said, ‘Never will God send any apostle [even] after him!’ ^[24]“In this way God lets go astray such as waste their own selves (musrifun) by throwing suspicion [on His revela­tions] –

Note 24 (Quran Ref: 40:34 )

Thus not only refusing to acknowledge Joseph’s prophethood, but also denying the pos­sibility of any prophet being sent by God (Zamakhshari). It would seem that Joseph had been accepted in Egypt as a prophet only by the ruling class, the Hyksos, who were of Arab origin, spoke a language closely related to Hebrew (cf. surah 12 note 44), and were, therefore, emotionally and culturally predisposed towards the spirit of Joseph’s mission, while the rest of the population was and remained hostile to the faith preached by him.(Quran Ref: 40:34 )

لَا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ (40:43)

40:43 (Asad) “There is no doubt that what you summon me to is something that has no claim to being invoked either in this world or in the life to come - as [there is no doubt] that unto God is our return, and that they who have wasted their own selves (al-musrifeena) shall find them­selves in the fire:

Chap 43: Az-Zukhruf (The Gold Adornments)

أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ(43:5)

43:5 (Asad) [O YOU who deny the truth!] Should We, perchance, withdraw this reminder from you altogether, seeing that you are people bent on wasting your own selves (musrifeen)? ^[5]

Note 5 (Quran Ref: 43:5 )

For this rendering of the term musrif, see note 21 on the last sentence of 10:12 . The above rhetorical question answers itself, of course, in the negative - implying that God never ceases to "remind" the sinner through His revelations, and always accepts repentance.(Quran Ref: 43:5 )

Chap 44: Ad-Dukhan (The Smoke)

مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِّنَ الْمُسْرِفِينَ (44:31)

44:31 (Asad) [inflicted on them] by Pharaoh, seeing that he was truly outstand­ing among those who waste their own selves (al-musrifeen);

Chap 51: Az-Zariyat (The Winds that Scatter)

مُسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ (51:34)

51:34 (Asad) marked out in thy Sustainer’s sight for [the punishment of] such as have wasted their own selves (lil-musrifeen).”

(All notes by translator Leopold Muhammad Asad) from http://www.islamicity.com/quransearch/

This can be used as Khutbah material. 

For arabic words transliterated among verse translations notice the same root: the consonants "s""r""f" (sarafa=to waste) in this order and the words that are derived from this same root: 

musrifeen

asrafa

yusrifoo

musrifoon

asrafoo

musrifun

musrifeena