Ibn Majah

Commentary:
(1)
This narration is extremely weak.
The last sentence of it is contradicted by the mass-transmitted (mutawatir) hadith narrated from the ten companions given glad tidings of Paradise (asharah mubasharah), radi Allahu anhum, in which the Messenger of Allah, sallallahu alayhi wa sallam, said:
“Whoever deliberately attributes a lie to me (fabricates something and ascribes it to me), he should make his abode in the Hellfire (he is of the people of Hell).” (Sahih al-Bukhari, Book of Knowledge, Chapter: The sin of one who lies upon the Prophet sallallahu alayhi wa sallam, Hadith: 110)
Therefore, it is not permissible to attribute to the Prophet sallallahu alayhi wa sallam something which he did not say, even if the statement itself is good in essence. However, the first part of this hadith is supported by the first and second hadiths of this chapter (Hadith numbers 12 and 13).

(2)
A weak (da‘if) hadith is one in which the conditions of a sahih (authentic) or hasan (good) hadith are not found.
Regarding acting upon weak hadith, scholars have three opinions:

(a)
The majority of hadith scholars, researchers, and cautious scholars do not consider a weak hadith to be authoritative or actionable, whether it pertains to rulings (ahkam) or to virtues of deeds (fada’il al-a‘mal).

(b)
Some hadith scholars and scholars accept weak hadith in matters of virtues of deeds and encouragement and warning (targhib wa tarhib).

(c)
There are also scholars who accept weak hadith in virtues of deeds with certain conditions, such as:

(1)
The weak hadith should not be extremely weak.

(2)
The hadith should fall under a general principle.

(3)
When acting upon it, one should not have certainty about its establishment, so that something is not attributed to the Prophet sallallahu alayhi wa sallam which he did not say.
However, acting upon these conditions is extremely difficult, therefore honesty and caution demand that weak hadith should not be accepted.
Wa Allahu a‘lam (And Allah knows best).