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إن محمد صلى الله عليه وسلم أخذ بيدي ذات يوم، فقال: من مات وهو يبغضك ففي ميتة جاهلية، يحاسب بما عمل في الإسلام. ومن عاش بعدك وهو يحبك، ختم الله له بالأمن والإيمان، كلما طلعت شمس وغربت، حتى يرد علي الحوض.
Verily, Muhammad salla Llahu ‘alayhi wa sallam took me by the hand and said: “Whoever dies while having hatred for you has died the death of someone in the Days of Ignorance; he will be taken to account based on his deeds in Islam. Whoever lives after you, yet (still) loves you, Allah will afford him an ending with peace and iman, as long as the sun rises and sets, until he meets me at the Hawd.”
This hadith is narrated by ‘Ali, Ibn ‘Umar, and Ibn ‘Abbas radiya Llahu ‘anhum.
There are two different chains of transmission for this version:
1. Ibn ‘Asakir narrates — from ‘Amr ibn ‘Abdul Ghaffar — Nasir ibn ‘Abdul Ash’ath narrated to us — Kathir al Nawwaʾ narrated to me — from Abu Maryam al Khawlani — from ‘Asim ibn Damurah who said, “I heard ‘Ali say…”
‘Amr ibn ‘Abdul Ghaffar al Fuqaymi is matruk al hadith (suspected of forgery).
I could not trace his teacher (Nasir ibn ‘Abdul Ash’ath).
Kathir al Nawwaʾ is da’if (weak).
Abu Maryam al Khawlani could not be traced
2. Abu Ya’la narrates — Suwaid ibn Sa’id narrated to us — Zakariyya ibn ‘Abdullah ibn Yazid al Suhbani narrated to us — from ‘Abdul Muʾmin — from Abu al Mughirah — from ‘Ali.” He then mentioned a hadith containing the words: “Whoever dies in your time has fulfilled his promise. And whoever dies having loved you, after your death, Allah will afford him an ending with peace and iman, as long as the sun rises or sets. And whoever hates you will die the death of someone in the Days of Ignorance; he will be taken to account based on his deeds in Islam.”
Suwaid ibn Sa’id is da’if (weak).
Ibn Hajar says about Zakariyya ibn ‘Abdullah ibn Yazid al Sahbani: “Al Bukhari and ibn Abi Hatim made mention of him but they did not mention any jarh (impugning statement). Ibn Hibban mentions him in Kitab al Thiqat. Al Azdi mentions him in al Du’afaʾ and says: ‘He is munkar al hadith (narrates unacceptable hadith).’”
I could not trace ‘Abdul Muʾmin.
Al Albani deemed the hadith to be da’if (weak).
Al Tabarani narrates — Muhammad ibn ‘Uthman ibn Abi Shaybah narrated to us — Muhammad ibn Yazid (Abu Hisham al Rifa’i) narrated to us — ‘Abdullah ibn Muhammad al Tahawi narrated to us — from Layth — from Mujahid — from Ibn ‘Umar.”
Abu Hisham al Rifa’i is da’if (weak).
I could not trace his teacher (‘Abdullah ibn Muhammad al Tahawi).
Layth is da’if (weak).
The hadith is munkar (unacceptable).
Al Tabarani narrates — Mahmud ibn Muhammad al Marwazi narrated to us — Hamid ibn Adam al Marwazi — Jarir narrated to us — from Layth — from Mujahid — from Ibn ‘Abbas.” He mentioned the hadith of al muʾakhat (brotherhood) and al manzilah (position) and said: “Truly, whoever loves you will be enveloped with peace and iman. And whoever hates you, Allah will cause him to die the death of someone in the Days of Ignorance; he will be taken to account based on his actions in Islam.”
Hamid ibn Adam al Marwazi is suspected of lying.
Layth is Layth ibn Abi Sulaim. He is da’if (weak).
In short, all the different chains of transmission are saqitah (wholly unrelaible) and the hadith is batil (baseless). Some of the words are utter lies. For example, the statement “…And whoever lives after you, yet loves you, Allah will cause his end to be with peace and iman, as long as the sun rises and sets, until he meets me at the Hawd.”
Furthermore, sheer love for Nabi salla Llahu ‘alayhi wa sallam does not necessarily guarantee a death upon iman. What then with merely (having loved) ‘Ali radiya Llahu ‘anhu? A man can have love for Nabi salla Llahu ‘alayhi wa sallam, and yet he does not follow him! It is true that having love for ‘Ali radiya Llahu ‘anhu is part of iman. In fact, having love for all the Sahabah is part of iman; however, this does not necessitate such complete iman that obligates Jannat. Many of the disbelieving zanadiqah loved ‘Ali, like some of the extremists who claim that ‘Ali is actually Allah incarnate (wa al ‘iyadhu bi Allah).
 Ibn ‘Asakir: Tarikh Dimashq, 42/292.
 Ibn Hajar: Lisan al Mizan, 4/369.
 Abu Ya’la: Musnad Abi Ya’la al Mawsili, hadith no. 528.
 Ibn Hajar: Ta’jil al Manfa’ah, no. 138.
 Al Albani: Silsilat Ahadith al Da’ifah, hadith no. 4944.
 Al Tabarani: al Mujam al Kabir, hadith no. 13549.
 Al Tabarani: al Mujam al Kabir, hadith no. 11092 and al Mujam al Awsat, hadith no. 7894.