بعث رسول الله صلى الله عليه عليا أميرا على اليمن، وخرج معه رجل من أسلم، يقال له عمرو بن شاس، فرجع وهو يذم عليا، ويشكوه، فبعث إليه رسول الله، فقال: أخبرنا عمرو هل رأيت من علي جورا في حكمه، أو أثرة في قسمه؟ قال: اللهم لا، فعلام تقول ما يبلغني؟ قال: بغضه لا أملكه، قال: فغضب رسول الله حتى عرف ذلك في وجهه، وقال: من أبغضه فقد أبغضني، ومن أبغضني فقد أبغض الله، ومن أحبه فقد أحبني، ومن أحبني فقد أحب الله.
The Prophet salla Llahu ‘alayhi wa sallam dispatched ‘Ali as an amir to Yemen. A man from (the tribe) Aslam by the name of ‘Amr ibn Shas accompanied him. He returned (some time later) complaining and grousing about ‘Ali. The Prophet salla Llahu ‘alayhi wa sallam called for ‘Amr and said, “Tell us, O ‘Amr, did you see ‘Ali commit any injustice in his rulings or any preferential treatment in his distributions?” He said, “By Allah, no.” Nabi salla Llahu ‘alayhi wa sallam said, “‘What is (i.e. what you are saying about him) based on?” He said, “It is a hatred (for him) that I have no control of.” The Prophet salla Llahu ‘alayhi wa sallam got so upset that it could be seen on his face. Nabi salla Llahu ‘alayhi wa sallam then said, “Whoever hates him, hates me. And whoever hates me, hates Allah. Whoever loves him, loves me. And whoever loves me, loves Allah.”
This hadith is narrated by Abu Rafi’, Umm Salamah, ‘Abdullah ibn Mas’ud, Ya’la ibn Murrah, and ‘Ammar ibn Yasir radiya Llahu ‘anhum.
Al Bazzar and others narrate from Muhammad ibn ‘Ubaidullah — from his father — from his uncle — from Abu Rafi’ radiya Llahu ‘anhu.
Muhammad ibn ‘Ubaidullah’s name is (also) ibn Abi Rafi’. He is matruk (suspected of forgery).
Imam al Tabarani and others narrate from Abu Jabir Muhammad ibn ‘Abdul Malik — from al Hakam ibn Muhammad (a Sheikh from Makkah) — from Fitr ibn Khalifah — from Abu al Tufayl who said: “I heard Umm Salamah…”
This chain contains Abu Jabir Muhammad ibn ‘Abdul Malik who is da’if. His teacher, al Hakam ibn Muhammad al Makki, could not be traced. He might be other than the one mentioned in al–Tahdhib, i.e. al Hakam ibn Muhammad Abu Marwan al Tabari al Makki.
Al Khatib narrates this hadith and says, “This hadith has a fabricated chain of transmission. The problem with it, according to me, comes from ‘Ismail ibn ‘Ali. And Allah knows best.”
Regarding the above-mentioned Ismail, al Khatib says, “He was not a thiqah (reliable).”
Similarly, the chain of transmission contains the narrator Musa ibn Sahl al Rasibi. He is majhul (unknown). The person narrating from Musa is Da’bal al Khuza’i. He is unreliable.
Al Suyuti (also) mentions the hadith in the same manner as al Khatib.
Ibn ‘Adi narrates this hadith with an extremely unreliable chain. I have explained this in the original work.
Ibn ‘Asakir also narrates this hadith with an unreliable chain. I have explained this in the original work.
In short, all the different chains of transmission for this hadith are unreliable and weak; except for the version of Umm Salamah, it is merely da’if (weak). Based on this, the hadith is da’if (weak).
 Al Bazzar: Musnad al Bazzar, hadith no. 3874.
 Imam al Tabarani: al Mujam al Kabir, hadith no. 901.
 Al Khatib al Baghdadi: Tarikh Baghdad, 13/32.
 Al Khatib al Baghdadi: Tarikh Baghdad, 6/306.
 Imam al Suyuti: al Ziyadat ‘Ala al Mawdu’at, 1/270.
 Ibn ‘Adi: al Kamil, 4/349.
 Ibn ‘Asakir: Tarikh Dimashq, 42/240.