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.