"Salah is better than sleep" - "اصلات خير من النوم"

Read the Article here

My Second article is now by the will of Allah, produced, this is based upon really, the issue of Bid'at formed by Hazrat Umer, whom said to a person to add: Salah is better than sleep, in the Adhaan, after being informed to pray Salatul Fajr. It's an article worth a read, not for me to grab attention, but for you to gain knowledge and be successful in life...

And Insh'allah further articles will come...

General Islamic codes: Migration to Non-Muslim Countries

Based on these and other similar ahadith, and other religious proofs, the jurists (mujtahidin) have issued the following rulings:

1. It is recommended for a believer to travel to non-Muslim countries for the purpose of spreading the religion [of Islam] and its teaching, provided that he can safeguard himself and his young children against the dangers of loss of the faith. The Prophet said to Imam 'Ali, "If Allah guides a person from among His servants through you, then that is better than everything between the east and the west on which the sun shines."¹ When asked by a person for a counsel, he said, "I advise you not to associate anything with Allah...and to call the people to Islam. You should know that [the reward] for you for each person who answers [your call] is [equal to] emancipating a slave from the children of [Prophet] Ya'qûb."² (See the question-answer section below.)
   
2. A believer is allowed to travel to non-Muslim countries provided that he is sure or has confidence that the journey would not have a negative impact on his faith and the faith of those who are related to him.
   
3. Similarly, a believer is allowed to reside in non-Muslim countries provided that his residing there does not become a hurdle in the of fulfilling his religious obligations towards himself and his family presently as well as in future. (See the question-answer section below.)
   
4. It is haram to travel to non-Muslim countries in the East or the West if that journey causes loss of the faith of a Muslim, no matter whether the purpose of that journey is tourism, business, education, or residence of a temporary or permanent nature, etc. (See the question-answer section below.)
   
5. If the wife strongly feels or is sure that her travelling with the husband [to a non-Muslim country] will result in loss of faith, it is haram for her to travel with him.
   
6. If the baligh³ boys or girls strongly feel that their journey [to the non-Muslim country] with their father or mother or friends will cause loss of faith, it is haram for them to travel with the those people.
   
7. What do the jurists mean when they speak of, "loss of faith"? It means either committing a forbidden act by indulging in minor or major sins like drinking intoxicant, adultery, eating forbidden meat, or drinking najis (impure) drinks, etc. It also means abandoning the fulfillment of a compulsory act like neglecting salat, fasting, hajj and other obligations.
   
8. If circumstances force a Muslim to migrate to a non-Muslim country with the knowledge that the migration will cause loss of faith (e.g., a person seeks political asylum in a non-Muslim country in order to save his life), it is permissible for him to make that journey to the extent that it saves his life, and not more than that. (See the question-answer section below.)
   
9. If an immigrant Muslim, residing in a non-Muslim country, knows that his stay in that country will lead to loss of faith or of that of his children, it is wajib on him to return to one of the Muslim countries. (See the questions at the end of this section.) As mentioned above, this loss of faith is realized by neglecting the obligatory acts or by committing sins.
   The obligation to return to a Muslim country applies only if it does not lead to death [for example, for a political opponent who has fled his own country], or to putting him in untenable situation or, to an emergency situation where religious obligations are suspended (e.g., the necessity of preserving life which allows a person to eat haram meat in order to prevent his own death from starvation).
   
10. If the journey is haram for a person, then his journey will be considered "a journey of sin;" and, in such cases, he loses the benefit of the concession of praying (qasr) in four -rak'at salat and also the benefit of not fasting during the month of Ramadhan. As long as his journey maintains the status of "sin," he cannot benefit from such concessions provided by the shari'a for travellers.
    
11. A son is not allowed to disobey his parents when they forbid him from travelling, if their refusal to give permission is out of their concern for the son, or if his journey will cause distress to them because of his separation from them - provided that he does not suffer loss by not travelling.
    
12. It is permissible to approach the competent authorities [like police and the justice system in a non-Muslim country] for various important issues -like prevention of harm befalling the person, the honour and the property of a Muslim- provided that it is the only way for exacting one's right and preventing injustice.

---

1. Al-Hurr al-'Amili, Tafsilu Wasa'ili 'sh-Shi'a, vol. 16, p. 188.
2. Ibid.
3. Translator's Note: Baligh means the legal age in Islamic laws which for boys starts at fifteen lunar years and for girls at nine lunar years. Growth of pubic hair or sexual discharge is also a sign of attaining the age of maturity.

Hussain's graciousness in "The Moon"

(5-7 mins beautiful read, commentary on Surah Al-Qamr's verse)


Allah (swt) in his book has bestowed great blessings, which have countless descriptions, and countless adjectives in beauty... There is one lesson which we should take from the imperishable know, that Knowledge, alone, is nothing but a sight to the helpless...

The saying is directed upon the fact that Knowledge isn't just there to be talked about, or talked with. You need to catch that knowledge, if preferable  memorize it, know it, and understand it... But how does all this come about? You apply your brain's understanding upon that knowledge. It's quite simple, knowledge isn't power, it's power when you apply it upon something...

And that's why, Marhum, Agha'i Dastaghaib Shirazi has specified the meaning of application, that knowledge needs protection, and for protection, you need to apply that knowledge to protect it. And from that chain of power, it's not fit enough for us, to just sit down, and say that Quran isn't specific enough upon appointing Muhammed as the greatest prophet, or (a better example): Hussain's graciousness isn't in the Quran!

Such assumptions and hypotheses need deep consideration of reminding yourself constantly, that almighty lord sent us this book upon the Muslims for Hidayat, for blessing and nourishment! But before we explicitly drown into what this post concerns (Hussain's "Is there anyone to aid me?), Quran isn't even simple to be understood by the Alims... No! Quran, Quran! The book, the great book, has no great commentator other than Muhammed and his progeny!

Prophet Muhammed (saws) and his Sahabi (Companion) have claimed: No one can understand Ali! By Allah! No one! Only the Prophet and Allah, have such power, dignity and Knowledge to understand him!

And if we give another insight to another authentic Hadith: Ali is with the Quran, and the Quran is with Ali! Wherever Quran is, Ali is there, so why don't we see Ali in the verses with ease? Well Ali's name is called out all over the Quran, just need to look at them, understand them, the knowledge you all ready have, apply it upon Ali and Quran's characteristics, and you'll see, quite phenomenally  the certainty in saying, every verse can be proved by my tongue, that Ali is its center point!

And that is exactly how I feel...

Though coming back to the point, Imam Al-Hussain (as) when in Karbala was battered, butchered and ruthlessly disturbed by the Yazidi followers. On the 10th of Muharram, Imam Hussain (as), at around mid-noon, took his youngest son, Al-Asghar, by the the permission from his wife in the midst of the battlefield. Allama Naqqan (ra) has written in Shaheed-e-Insaaniyat, that the reason why Karbala was so dreadful and horrendous was due to this act, and late Scholar Allama Mutahri also mentions out of his 21 reasons why this event was so breath-taking that should be noticed by everyone.

So Hussain set out with his son, and stopped in front of the army. I wouldn't like to go into detail as this isn't the topic, though may very much be interesting. Hurmullah fired 3 pointed arrow at his raised son in the air, begging for water. Hussain then took his blood, and threw it in the air, to indicate that even the skies knew, the earth knew, the baby himself knew, there was nothing wrong he committed  and, the skies and earth, would bare witness at the day of judgement, that Hussain's son was martyred this way!

And then, Hussain cried out:

Is there anyone to come to my aid?

No one responded, Hussain looked upon the skies of Lord, no one came, no one moved, silent wind steadily grew in the background. It grew faster, Hussain had tears flowing from his eyes, and so from the Prophets watching from everywhere... And this is where I want you to be clever, and responsive. That's the end of my discussion, now lets analyse, how the below verse compares to Hussain's call of Is there anyone to aid me?

Surah Al-Qamr states:

 ۞ كَذَّبَتۡ قَبۡلَهُمۡ قَوۡمُ نُوحٍ۬ فَكَذَّبُواْ عَبۡدَنَا وَقَالُواْ مَجۡنُونٌ۬ وَٱزۡدُجِرَ (٩) فَدَعَا رَبَّهُ ۥۤ أَنِّى مَغۡلُوبٌ۬ فَٱنتَصِرۡ ()١٠

The folk of Noah denied before them, yea, they denied Our slave and said: A madman; and he was repulsed. (9) So he cried unto his Lord, saying: I am vanquished, so give help. (10)

The verse itself is a gem of study from God upon his servant, we examine, people of Noah denied him and the message of Tawhid (ultimately), and proclaimed; A Madman; and he (Noah) was repulsed.

Upon hearing what Noah's own Ummah says about him, he is repulsed, saddened. What was Hussain's position like in Karbala? Yes, Hussain did have people denying him, but were they of the Ummah of Hussain himself? No... In fact, let us relate an incident, when Hussain was in his childhood, a mere baby. The Prophet had him in his laps, and was kissing Hussain when Ayesha came. Narrators say Hussain and Prophet were on the floor beside the door, when Ayesha stopped and starred. 

Ayesha proclaimed: You love this boy a lot don't you?
The Prophet (s) replied: Indeed I do, and why not, he's the fruit of my life!
Ayesha: How much do you love him?
The Prophet (s): I love him as much as love can be described, I love him, I love him, if anyone wants the example of love, they should see us two... 

Then, the Prophet further spoke whilst looking at him: Do you know Ayesha, my Ummah! My Ummah will kill him, and he will be battered on the plains of Karbala!

Amazing, the Prophet (s) has all ready told us who will kill Hussain! It will be his Ummah, his own people, so indeed, applying some knowledge from there, we can say, that Ummah was of ultimately, and primordially, of the Prophet! So what next? That Ummah called Noah a Madman, and consequently was dejected, was Hussain called a Madman? Called something? Of course! Ulama-e-Haqq, including a great Mystic Scholar Allama Naqqan (ra), has stated: more than 200 Hafiz of Quran carried out a Fatawas, verdicts, against Hussain! That Hussain is Wajib-ul-Qatl - Compulsery to be killed. That's something an even bigger statement than a call: Madman, isn't it? 

We are receiving a great amount of info here, that Hussain was in a much more difficult place than Noah, and was saddened much more. What else? Then Noah called out: I am vanquished, so give help. 

Hussain called out: Is there anyone to come to my aid?
Hussain never said "I'm vanquished", Hussain never said I give up, and call for Help, Noah did, Hussain never lost hope, Noah did, Hussain never fell down, Noah did, Hussain wasn't tired, Noah was, Noah is somewhat mentioned... Hussain is mentioned with even more grace!

Therefore from reading that, it clearly observes, that Hussain, the Prophet's love and heart, was at a much more harder stage, was challenged in a much more death defying situation, and was ultimately given a grander place of respect that Noah, and that's a factual statement! 

"Everyone knows how to live, and then eventually die, Hussain taught us how to live after you die!"
-Raees Mustafa

If someone calls your mother black, would you respond to him like Imam Baqir?

An adherent of a revealed religion (kitabi) attacked the Ima`m, was aggressive towards him, and addressed him with bitter words:

 “You are baqar (cow). 

However, the Imam treated him kindly. He smiled at him, saying: 

“No, I am Ba`qir.

The adherent went on attacking the Imam, saying: “You are the son of the cook. 
The Imam smiled at him. This aggression did not excite him. Rather he said to him: 

“That is her job. 

Still the adherent went on attacking the Imam, saying:

You are the son of the black woman…. 

The Ima`m did not become angry. Rather he treated him kindly, saying: 

If you are truthful, may Allah forgive you. If you are a liar, may Allah forgive you. 

Thus, the adherent admired the Ima`m’s high morals that marked the morals of the prophets. Then he became Moslem.

• (A’yan al-Shi’a, 4/Q1/504)

Merits of Ali

Here is a Ṣaḥīḥ (Authentic)[1] ḥadīth from the Messenger of Allāh (صلى الله عليه وآله وسلم), where he described the many faḍā’il (merits) of Imām `Alī (عليه السلام).

قال حدثنا أبو جعفر محمد بن علي بن الحسين قال حدثني أبي قال حدثني محمد بن يحيى العطار قال حدثنا أحمد بن محمد بن عيسى عن علي بن الحكم عن هشام بن سالم عن سليمان بن خالد عن أبي عبد الله جعفر بن محمد الصادق عن آبائه ع قال قال رسول الله ص لعلي ع

يا علي أنت مني و أنا منك وليك وليي و وليي ولي الله و عدوك عدوي و عدوي عدو الله يا علي أنا حرب لمن حاربك و سلم لمن سالمك يا علي لك كنز في الجنة و أنت ذو قرنيها يا علي أنت قسيم الجنة و النار لا يدخل الجنة إلا من عرفك و عرفته و لا يدخل النار إلا من أنكرك و أنكرته يا علي أنت و الأئمة من ولدك على الأعراف يوم القيامة تعرف المجرمين بسيماهم و المؤمنين بعلاماتهم يا علي لولاك لم يعرف المؤمنون بعدي

He (al-Mufīd) said: Abū Ja`far, Muḥammad b. `Alī b. al-Ḥussayn[2] has narrated to us. He said: his father[3] has narrated to me. He said: Muḥammad b. Yaḥya al-`Aṭṭār[4] (the perfumer) has narrated to me. He said: Aḥmad b. Muḥammad b. `Īsa[5] has narrated to us from `Alī b. al-Ḥakam[6] from Hishām b. Sālim[7] from Sulaymān b. Khālid[8] from Abī `Abd Allāh, Ja`far b. Muḥammad al-Sādiq (عليه السلام) from his fathers (عليهم السلام) said, the Messenger of Allāh (صلى الله عليه وآله وسلم) said to `Alī (عليه السلام),

“O `Alī, you are from me, and I am from you. Your friend is my friend, and my friend is the friend of Allāh. Your enemy is my enemy and my enemy is the enemy of Allāh.

O `Alī, I am at war with whoever is at war with you, and I am at peace with whoever is at peace with you.

O `Alī, for you there is a treasure in al-Jannah, and you have both its sides[9].

O `Alī, you are the divider of al-Jannah and the fire (i.e. Hell). No one enters al-Jannah, except whoever recognizes you and you recognize him. No one enters the fire, except whoever denies you and you deny him.

O `Alī, you and the A’immah from your children are upon al-`Arāf on the Day of Judgment, you will recognize the criminals by their marks, and the believers by their signs.

O `Alī, if it was not for you, the believers would not be able to be recognized after me”[10]

---

[1] al-Shāhrūdī says this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Shāhrūdī, Mustadarakāt `ilm al-Rijāl, vol. 4, pg. 129-130).

[2] Abū Ja`far, Muḥammad b. `Alī b. al-Ḥussayn b. Bābuwayh, commonly known as al-Ṣadūq, isthiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 389, person # 1049), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 442, person # 710 & al-Ṭūsī, al-Rijāl, pg. 439, person # 6275), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 147, person # 44).

[3] Abū al-Ḥasan, `Alī b. al-Ḥussayn b. Bābuwayh, father of al-Ṣadūq, is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 261, person # 684), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 273, person # 393 & al-Ṭūsī, al-Rijāl, pg. 432, person # 6191), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 94, person # 20).

[4] Abū Ja`far, Muḥammad b. Yaḥya al-`Aṭṭār (the perfumer) al-Qummī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 353, person # 946), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 157, person # 110).

[5] Abū Ja`far, Aḥmad b. Muḥammad b. `Īsa al-Ash`ari al-Qummī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 82, person # 198), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 60-61, person # 75 & al-Ṭūsī, al-Rijāl, pg. 351, person # 5197), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 13-14, person # 2).

[6] `Alī b. al-Ḥakam al-Kūfī al-Anbārī is thiqah according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 263, person # 376) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 93, person # 14).

[7] Abū al-Ḥakam, Hishām b. Sālim al-Jawālīqī is thiqah according to al-Najāshī (See: al-Najāshī,al-Rijāl, pg. 434, person # 1165) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 179, person # 2).

[8] Abū al-Rabī`, Sulaymān b. Khālid b. Dahqān b. Nāfilah is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 183, person # 484) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 77, person # 2).

[9] According to al-Ṣadūq, the saying وأنت ذو قرنيها (And you have both its sides) refers to al-Ḥasan and al-Ḥussayn (See: al-Ṣadūq, Ma `ānī al-Akhbār, pg. 206)

[10] al-Mufīd, al-Amālī, Majlis # 24, pg. 213 ḥadīth # 4

Bibliography

al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.

al-Mufīd. al-Amālī. Qum: al-Mu’tamar lil-Shaykh al-Mufīd, 1413.

al-Najāshī. Rijāl. Ed. Musa al-Shabiri al-Zanjani. 5. 1 vols. Qum: Mu’assasah al-Nashr al-Islāmī, 1416.

al-Ṣadūq. , Ma `ānī al-Akhbār. Ed. `Alī Akbar al-Ghaffārī. Qum: Mu’assasah al-Nashr al-Islāmī, 1379.

al-Shahrūdī. Mustadarakāt `ilm al-Rijāl. 1st. 8 vols. Tehran: Ibn al-Mu'alif, 1412.

al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.

—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

"Shia is a kafir, because he follows the correct Sunnah!"

Description: 

In this lengthy video, I try to expose this rigid, Alim, from a particular sect of Islam, who says Shias are Kafir, via the false beliefs, and also, if shias of Imam Sadiq (as) are disbelievers, how comes Allah, accepts the dua of these Kafirs, straight away, to detest a man, with the love, of diseases and cruel death, from the likes of Leprosy... 

In this video, I try to explain, the event of Imam Sadiq (as)'s Mubahila, with a false, accusing Kafir!

Power of Fatiha to Raise the Dead Back Alive

Here is a Hasan (Good) ḥadīth from Imām al-Sādiq (عليه السلام) that says do not be astonished if you were to read Sūrah al-Fātiḥah upon a dead person and he comes back to life. This shows the amazing power and the miracle of the Qur’ān.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ قُرِئَتِ -
الْحَمْدُ 

-عَلَى

 مَيِّتٍ سَبْعِينَ مَرَّةً ثُمَّ رُدَّتْ فِيهِ الرُّوحُ مَا كَانَ ذَلِكَ عَجَباً

From Mu`āwiyah bin `Ammār from Abī `Abd Allāh (عليه السلام) said: “If you read al-Hamd (al-Fātiḥah) upon a deceased 70 times, then his spirit is return in him (i.e. comes back to life), do not be amazed at that”

Source:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 623, hadeeth # 16

Grading:

1.     Al-Majlisī said this hadeeth is Hasan (Good)à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 511

Breakdown of the isnaad (chain of narrators):

علي بن إبراهيم (`Alī bin Ibrāhīm al-Qummī) is thiqah (trustworthy) according to:

1.     Al-Najaashee, Rijaal, pg. 260, person # 680

2.     Ibn Dawood, Rijaal, pg. 237, person # 998

3.     Al-Hillee, Al-KhulaaSah, pg. 100, person # 45

أبيه (Ibrāhīm bin Hāshim al-Qummī) is praised / thiqah according to:

1.     Al-Najaashee, Rijaal, pg. 16, person # 18

2.     Al-Toosi, Al-Fihrist, pg. 12, person # 6

3.     Ibn Dawood, Rijaal, pg. 20, person # 43

4.     Al-Hillee, Al-KhulaaSah, pg. 5, person # 9

ابن أبي عمير (Muhammad bin Abī `Umayr) is thiqah (trustworthy) according to:

1.     Al-Najaashee, Rijaal, pg. 326, person # 887

2.     Al-Toosi, Al-Fihrist, pg. 404, person # 618

3.     Al-Toosi, Rijaal, pg. 265, person # 5413

4.     Ibn Dawood, Rijaal, pg. 277, person # 1250

5.     Al-Hillee, Al-KhulaaSah, pg. 140, person # 16

مُعَاوِيَةَ بْنِ عَمَّارٍ (Mu`āwiyah  bin `Ammār) is thiqah (trustworthy) according to:

1.     Al-Najaashee, Rijaal, pg. 411, person # 1096

2.     Ibn Dawood, Rijaal, pg. 350, person # 1557

3.     Al-Hillee, Al-KhulaaSah, pg. 166, person # 1

Further insight on this supreme Surah will be produced, with Imam Al-Askari (as)'s tafseer, and it's great picture. by our Ulema...

Etiquette of Dressing & shoe-wear materials Part 3

For sandals and shoes, the best colour is yellow and next comes white. According to Imam Ali (a.s.) fine shoes keep the body free from germs and diseases. They also help in wazoo (ablution) and Namaz (prayers) as the shoes keep the feet free from dirt. According to Sarraf, when he went before Imam Ja'far-e-Sadiq (a.s.) while having white shoes on the Imam (a.s.) asked him if it was intentional and before Sarraf could answer, the Imam (a.s.) said that any person who buys a white shoe will get money from unknown sources before the shoe gets worn out. Saraf said, that hardly had he started wearing them, when he got hundred gold coins from a place which he could not even dream of.

Ali in the Quran - Part 4

 تِلۡكَ ءَايَـٰتُ ٱلۡقُرۡءَانِ وَڪِتَابٍ۬ مُّبِينٍ

We recite this blessing-full verse in Chapter Naml (Ants), in chapter 27, verse 1. In some cases, this verse troubles me thoroughly, to the extent of my knowledge, it makes, supreme sense, to you, it might take time... The confusing thing about this verse is the fact that, why is Allah using the word:  ٱلۡقُرۡءَانِ over here, when in Chapters like Yusuf (Joseph), and Shu'ra (The Poets), he states the exact Aya'ah except this word highlighted in red above. 

Confusing isn't it? Is Allah trying to specify the book ٱلۡقُرۡءَانِ as the مُّبِينٍ book? Of course he is, but through this, we learn something fabulous and staggering. Quran has this style of symbolizing plurals with great affect, it manifests the words and climates of the words in such strategies, that the reader is testified, of the fact that there isn't just one man, but several, there isn't just one prophet, but several! But is Allah, over here, trying to emphasize something really catchy? Something valuable? Something informative? Maybe, maybe not... This man you see my viewers and readers, is posted on my blog, not upon inspiration or any liking opinion, but primarily due to his interpretation of the Quranic verse, which goes something about this: 

وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعً۬ا وَلَا تَفَرَّقُواْ‌ۚ

"Hold on to the rope of Allah tightly!" (3:103)

And Dr. Zakir Naik says: That rope of Allah, is nothing but the Ṣaḥīḥ (Authentic) Ahadith

and also the correct Sunnah of the Prophet (saws) as well as the Quran it-self.

By the closest margin of error, a hadith, Ṣaḥīḥ one is certainly available, which goes something about the type below:

علي مع القرآن و لقرآن مع علي! 

Ali is with the Quran, and the Quran with Ali!

The above is the Prophet's ahadith, it's located in Hakim Mustadrak, and several other references, with the label Sahih, and Hasanun beside... 

If this man Ali, is with ٱلۡقُرۡءَانِ, he can't make a mistake, can he? Because, if someone is attached to the Quran, that firmly, that strongly, no way can he make such a mistake, can he? What mistake? No mistake, he is a Ma'sum! And Ma'sum are born with that natural gift of mind by Allah, which doesn't deviate even for a single moment from the true path! 

Before this magnificent Aya'h, there was the one stated in Surah Al-Yusuf, which just says: These are the verses of the book, which makes things clear. 

In this case, Allah's being precise, and clear, he's being Mubin, in this attitude, in this verse, as well, glorifying the status of this book, he's also glorifying, and auctioning the status of Ali, at the peak of all supremacy! Which has no price like both Ali and the Quran do!

Listen O ye believe, Allah in Surah Al-Yusuf wa Qassas, is just saying: These are verses of the book, which makes things clear, though over here, he (Allah) names the book, which makes things clear, Quran, and Allah, also in the same manner, wants you to also apply that knowledge upon Ali! Ali is a word not used in the Quran, to indicate that man, but Allah, through the caption of Ali - Quran, symbolises, that believe in Ali too! 

Quick answer: Through the unadventurous word of Quran used here, Allah specifies Quran with the association  and the specification, of Ali, that yes, I'm using the word Quran, so that you can specified, that Quran is the book which makes things clear, as well as that, if you engage your brains, it's also Ali, being referred to, when you see Allah's great might.

And Allah knows best!  

The most hopeful ayah in the book of Allah

Tafsir al-Ayyashi, by Muhammad b. Mas’ud al-Ayyashi, from Abu Hamza Thumali, vol 2, p.161

Once, Amir al-Mu'mineen Imam Ali (a) was sitting with some people and he asked them,"Which verse from the book of Allah gives you the most hope?"

Some of the people quoted:
إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا
"Allah does not forgive shirk but he grants forgiveness for all but that (sin) to whomever he pleases" (Surat al-Nisa). He (a) said, "That is good but it is not the one." [4:48]

Then others among them quoted,
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
"Say, O' My servants who have committed excesses against themselves! Do not despair of the mercy of Allah! Surely Allah forgives all sins..." (Surat al-Zumur). He (a) said, "That is good but it is not the one." [39:53]

Then others said that it is the aya:
وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا
"Whoever does an evil deed or is unjust to himself and then does istighfaar will find Allah to be Forgiving and Merciful" (Surat al-Nisa). He (a) said, "That is good but it is not the one." [4:110]

Others said it is the aya:
وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ
"(The pious are) those who, when they commit an evil act or are unjust to themselves, do dhikr of Allah and istighfaar for their sins. And who can forgive [literally: cover the stain of] sins except Allah?..." (Surat Aal-i-Imran)but the Imam (a) again said, "That is good but it is not the one." [3:135]

The people then fell silent and the Imam (a) asked them, "What else, O' assembly of Muslims?" They said, "Wallaah, we have nothing else to say."

He (a) said, I heard my beloved, the Messenger of Allah, say: The most hopeful ayat in the book of Allah is
وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ
"And establish the prayers (wa aqim al-salaata) at two parts of the day and in the first part of the night. Indeed good acts wipe away evil deeds. This is but a reminder to those who are mindful" (Surat Hud, verse 114).

Ali in the Quran Part 2

تِلۡكَ ءَايَـٰتُ ٱلۡكِتَـٰبِ ٱلۡمُبِينِ 

We read this blessingful vesre in Surah Qassas, Verse 2 - as well as Surah Yusuf verse 2, and other places including Surah Shu'arah verse 2.

Translation of the verse:

These are the Symbols (or Verses) of the Perspicuous Book.

This Ayat of the Quran is trully the symbol of why God revealed it in the first place. Allah commands with his blessings upon mankind a Book which is Prespicious.

That book is without any doubt the Quran, and Quran without any doubt certainly is Prespicious.

But do you know an authentic Hadith of the Prophet (saws)? As in any, upon any topic from animls to food? If you do, good, apply that on to this verse, what do you achieve? Nothing? A bit? Yes, certianly! What are you talking about?

You see, I know a veru authentic Ahadith of the Prphet (saws) upon a topic which he loves the most: Ali!

The Prophet (s) said, “Ali (a) is with the Qur’an, and the Qur’an is with Ali.”

Al-Bukhari, 5/19;

Muslim, 2/360;

Al-Tirmidhi, 5/304;

Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109;

 Ibn Majah, 1/28;

Musnad Ahmad, 3/328.

Biharal Anwaar

Usool-e-Kafi

Man Laa Yahdharal Faqih

If I apply this Hadith upon the verse, I get to see, that the Quran is with Ali, and Ali will speak the truth the Quran - i.e: Prespicious Book, says all the time! That Prespicious Book is Ali as well as Quran to take sincere Guidance upon!