Is it correct to transmit the Hadith: "He who possesses provisions or a mount that can take him to the Sacred House of Allah and does not perform Hajj, let him die a Jew if he wishes, or a Christian if he wishes," which is mentioned in Majmu' al-Fatawa of Ibn Taymiyyah, especially since it is placed within the section on "The Presence of Satan at the Time of Death"?

The aforementioned hadith was narrated as marfu' (attributed directly to the Prophet) through chains of transmission that contain weaknesses, hence Shaykh al-Islam used the softening صيغة (tense/form) of "it was narrated." Among the narrations of this hadith is what came from Ali (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: "Whoever possesses provisions and a ride that can take him to the Sacred House of Allah, but does not perform Hajj, then there is no harm if he dies a Jew or a Christian" (Narrated by al-Tirmidhi). Al-Bayhaqi narrated something similar from Abu Umamah.

Ibn al-Jawzi mentioned it in Al-Mawdu'at (fabricated hadiths), and al-Uqayli and al-Daraqutni said: "Nothing authentic has been established concerning it." However, Al-Hafiz Ibn Hajar mentioned various chains of transmission for it and said: "It has an authentic chain, but it is mawquf (attributed to a Companion and not directly to the Prophet) from Umar ibn al-Khattab (may Allah be pleased with him) who said: 'I almost sent men to these cities to look for everyone who has the means but has not performed Hajj, so they would impose jizyah on them, for they are not Muslims, they are not Muslims.'" Al-Bayhaqi narrated from Umar: "Let him die a Jew or a Christian," saying it three times for a man who died without performing Hajj despite having the means and the way being clear for him.

Al-Hafiz Ibn Hajar believes that this mawquf narration, along with the mursal narration of Ibn Sabit, indicates that the hadith has an origin, and its interpretation applies to whoever deems the abandonment [of Hajj] permissible. Al-Shawkani judged the hadith to be hasan li ghayrihi (good due to external corroboration).

There is no harm in narrating it, as it falls under the category of deterrence, and scholars are lenient in narrating hadiths of encouragement and deterrence. It is preferable, when narrating it, to clarify that it is da'if marfu' (weak when attributed directly to the Prophet) and sahih mawquf (authentic when attributed to Umar ibn al-Khattab, may Allah be pleased with him).