Ibn Majah

Benefits and Issues:

➊
The mentioned narration has been declared weak in its chain of transmission by our esteemed researcher.
However, the meaning of the hadith appears to be correct in light of other evidences.
In addition, Shaykh al-Albani rahimahullah has graded it as hasan.
See: (al-Mishkat by al-Albani, Second Verification, No. 2280)

➋
Making mistakes is a natural human weakness.
But not admitting a mistake, rather persisting in it, is a crime.

➌
Repentance (tawbah) is a great virtue.
With sincere repentance, every sin is forgiven.

➍
Seeking forgiveness (istighfar) even without having sinned is a great virtue.
Its spiritual blessings are countless.

Takhrij:
«حسن»
[ترمذي 2499],
[ابن ماجه 4251]
Al-Albani has declared it hasan in Sahih al-Tirmidhi, and see: [تحفة الاشراف 340/1]

Benefits:
➊ From this hadith, it is understood that no human being is free from error, because he was created weak:
«وَخُلِقَ الْإِنسَانُ ضَعِيفًا» [4-النساء:28]
“And man was created weak.”
Because of this, there is always some negligence in fulfilling Allah’s commands and abstaining from what He has prohibited. It is not Allah’s intent that no error ever occurs from a human, rather His demand is that when an error occurs, the servant should return, repent, and seek forgiveness. Allah is more pleased with His servant’s repentance than even the person who, having lost his mount in the desert and awaiting death, suddenly finds his mount with all its provisions returned to him, and in his overwhelming joy exclaims, “O Allah, You are my servant and I am Your Lord.” [مسلم عن انس رضي الله عنه]
It is narrated from Abu Hurayrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “By Him in Whose hand is my soul, if you did not commit sins, Allah would remove you and bring a people who would commit sins, then seek forgiveness from Allah, and He would forgive them.” [مسلم 2749، التوبه /2 ]

➋ After committing a sin, through repentance and seeking forgiveness, the servant attains a closeness to Allah that he would not have attained had he never sinned at all. «فَأُولَـئِكَ يُبَدِّلُ اللَّـهُ سَيِّئَاتِهِمْ حَسَنَاتٍ» [25-الفرقان:70]
“These are the ones whose evil deeds Allah will replace with good deeds.”
After eating from the forbidden tree, Adam alayhis salam attained further elevation in rank through seeking forgiveness, and Yunus alayhis salam, after leaving without permission, attained further elevation in rank by reciting «لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ» in the belly of the fish. Because of repentance and seeking forgiveness, these errors did not diminish their status in any way.

She will narrate the acts of disobedience to Allah with relish: tales of meeting lovers, gatherings of sin, stories of adultery, the words of the disobedient, the ambushes of the wicked, the extravagance of the wealthy, the tyranny and oppression of the unjust and cruel, presenting their reprehensible conditions and customs in an attractive manner. The reality is that the liveliness of gatherings, the popularity of cinemas, and the interest in stories and novels all stem from the mention of these forbidden acts, which are not at all permissible for a Muslim.

In addition, backbiting, slander, quarrelling, mischief, mockery, abusive language, foul speech, lying, disbelief, and breaking promises are all calamities of the tongue. May Allah protect us from all of them.

➍ The silence that is a means of salvation is to refrain from haram, disliked, useless, and futile speech. Otherwise, the tongue is a great blessing from Allah, for it is the means of expressing what is in a person’s heart. Faith and Islam, recitation and remembrance, enjoining good, forbidding evil, teaching and learning, speaking kindly to family and friends—all are accomplished through it. Therefore, complete silence or observing a fast of silence is prohibited in this ummah.

Ibn Abbas radi Allahu anhu narrates that once the Prophet sallallahu alayhi wa sallam was delivering a sermon and saw a man standing. He inquired about him, and the people said, “This is Abu Isra’il. He has vowed to stand and not sit, not seek shade, not speak, and to fast.” The Prophet sallallahu alayhi wa sallam said: “Tell him to speak, to go into the shade, to sit down, and to complete his fast.” Sahih al-Bukhari [6704] From this, it is understood that even if one has vowed to remain silent, it is not permissible to fulfill such a vow.

Takhrij:
«أخرجه الترمذي، صفة القيامة، باب 49، حديث:2499، وابن ماجه، الزهد، حديث:4251.* قتادة عنعن، وفيه علة أخري، ذكرها الذهبي في تلخيص المستدرك:4 /244.»©

Explanation:
➊ The aforementioned narration has been declared weak in its chain of transmission by our esteemed researcher, whereas the meaning of the hadith appears to be correct in light of other evidences.
In addition, Shaykh al-Albani rahimahullah has graded it as hasan (good).
Therefore, despite the aforementioned narration being weak in its chain, it is actionable and authoritative due to other supporting evidences and proofs.
And Allah knows best.
For further details, see: (al-Mishkat by al-Albani, Second Verification, No. 2280)

➋ From this hadith, it is understood that every child of Adam is prone to error and sin.

➌ No human being is infallible except the noble Prophets (alayhim as-salam).
However, the demand of humanity is that whenever an error occurs, one should immediately turn towards repentance and seeking forgiveness (tawbah and istighfar) like Adam alayhis-salam, and not persist in sin like Shaytan.