Al-Amini argues p. 423-446 that Allah revealed verse 5:67 about the appointment of Ali.  In brief, he argues that the verse, “O Messenger, deliver what was revealed to you from your Lord, and if you do not, then you have not delivered your message, and Allah protects you from the people,” was revealed at Ghadir Khumm. Al-Amini provides sources to suggest that this occurred.

Al-Amini provides thirty different sources as supporting evidence that range from an early fourth century Al-Tabari to the fourteenth century Mohammad Abdu. Of course, much of the sources that are provided do not have any weight and are nothing more than quotes from one another. For example, the 8^th source that is mentioned is Al-Wahidi, a fifth century scholar that provides a chain for the report. However, the 14^th source (Abu Salim Al-Shafi’i) and the 19^th source (Ibn Al-Sabbagh Al-Maliki) are both quoting Al-Wahidi. In other words, these three sources are in reality one original source. However, Al-Amini purposefully tries to list as many sources as possible to make it seem as though this strengthens his argument.

The actual sources that are provided by Al-Amini are reality smaller in number, which we shall list below:

• The hadith of Ali bin Aabis from Al-A’amash and Abu Al-Jahhaf from Atiyyah Al-Awfi from Abu Sa’eed. The chain has three issues. The first is the weakness of Ali bin Aabis, who is weakened by Yahya bin Ma’een, Al-Jazajani, Al-Nasa’ee, Ibn Hibban, Al-Saji, and others. The second weakness is Atiyyah Al-Awfi, who was weakened by Abu Zur’ah, Abu Hatim, Al-Jawzajani, Al-Nasa’ee, and others. The third weakness is that when Atiyyah Al-Awfi quotes Abu Sa’eed, he is actually referring to Ibn Al-Kalbi and not Abu Sa’eed Al-Khudri. Al-Kalbi has been described as a liar by several scholars, include Al-Jawzajani, Ibn Hibban, and Al-Hakim. For all of the above, refer to the biographies of each of the respective narrators in Tahtheeb Al-Tahtheeb.

The above was listed by Al-Amini as source #2, #7, #8, #11, #14, #18, #19, #22, #27, #28, #29, and #30.

• The hadith of Al-Hassan bin Al-Hussain Al-Arni from Hibban from Al-Kalbi from Abu Salih from Ibn Abbas. This chain is weaker than the former chain, for it includes Al-Hassan bin Al-Hussain who is weakened Abu Hatim, Ibn Adi, and Ibn Hibban. It includes Al-Kalbi, who we have mentioned in the previous hadith from Abi Sa’eed. It also includes Abu Salih Batham, who was severely weakened by Abu Hatim, Al-Nasa’ee, Ibn Adi, and others. Ibn Hibban also points out that he never heard from Ibn Abbas. Again, refer to their respective biographies in Tahtheeb Al-Tahtheeb.

The above was listed by Al-Amini as source #6, #10, and #29.

• The third chain is the hadith of Isma’eel bin Ziyad from Abi Ma’shar from Al-Maqburi from Abi Huraira. The chain contains at least two main problems. Abu Ma’shar was weakened by most hadithists, while Isma’eel bin Abi Ziyad Al-Sakooni was accused of fabricating narrations by Al-Daraqutni and others. Again, refer to their respective biographies in Tahtheeb Al-Tahtheeb.

The above was listed by Al-Amini as source #16.

It is important to be aware that Al-Amini also provided other sources and quotes, but they do not include chains at best. In some cases, Al-Amini wouldn’t have access to the source itself, for some of these sources have been lost for centuries, like source #1, #5, and #9.

Also, Ayat Al-Tableegh truly is a double-edged sword for Shias.  If Shias wish to believe that the Prophet (peace be upon him) was ordered to deliver the message of the Imamate of Ali in 5:67, then that would mean that he never did so in the past, for the verse clearly states, “And if you do not, then you have not delivered your message.”

In other words, Shias that hold this interpretation are forced to denounce all the other fabrications that suggest that Ali was appointed before the day of Ghadir. Regardless, this shouldn’t matter either way since there are no authentic evidences that the verse is at all related to Ghadir Khumm at all.