Tirmidhi

Explanation:
1:
That is, even if a single person is upon the correct creed (‘aqidah) and methodology (manhaj), then he alone constitutes the Jama‘ah (main body).
The real criterion is being upon the correct creed and methodology,
not being in a large number.
Therefore, the claim of the devotees of taqlid (blind following) that the majority of the Ummah is agreed upon taqlid,
and thus the muqallidin (followers of taqlid) are the “great majority” (sawad a‘zam),
is a complete fallacy.

Note:
(In the chain, “Sulaiman Madani” is weak,
but for all portions except “man shadhdha ila al-nar” (“whoever separates, separates to the Fire”), there are authentic corroborating reports.
See: Zilal al-Jannah, no. 80)

Hadith Authentication
The chain of narration for this report is weak.
In its chain, there is a narrator, Sulaiman bin Sufyan al-Madani, who is weak. See: [تقريب التهذيب 2563]
Ibn Ma'in, Ali bin al-Madini, Abu Hatim al-Razi, al-Nasa'i, and the majority have criticized him.

Benefit:
Al-Hakim al-Naysaburi said:
«حَدَّثَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنُ بَالَوَيْهِ، ثنا مُوسَى بْنُ هَارُونَ، ثنا الْعَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ، ثنا عَبْدُ الرَّزَّاقِ، ثنا إِبْرَاهِيمُ ابْنُ مَيْمُونَ الْعَدَنِيُّ وَكَانَ يُسَمَّى قُرَيْشَ الْيَمَنِ وَكَانَ مِنَ الْعَابِدِينَ الْمُجْتَهِدِينَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ: وَاللَّهِ لَقَدْ حَدَّثَنِي ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ، يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ”لَا يَجْمَعُ اللَّهُ أُمَّتِي عَلَى ضَلَالَةٍ أَبَدًا وَيَدُ اللَّهِ عَلَى الْجَمَاعَةِ“»
The Messenger of Allah sallallahu alayhi wa sallam said: "Allah will never gather my Ummah upon misguidance, and Allah's hand is over the group." [المستدرك ج 1 ص116 ح399 وسنده صحيح، ورواه الترمذي : 2166 مختصرا]
* In the printed edition of al-Mustadrak, it is «قالت» (!) which has been corrected in [اتحاف المهرة 7؍297 ح7848]
And in the manuscript (handwritten) copy of al-Mustadrak, i.e., the photographed manuscript, [ج1 ص50، 49], this has been corrected. «والحمد لله»
◄ In this hadith, Tawus, Abdullah bin Tawus, Abdur-Razzaq bin Hammam, and Abbas bin Abdul-Azim are well-known trustworthy narrators whose biographies are found in Taqrib al-Tahdhib and other works.
◄ Ibrahim bin Maymun al-San'ani al-Adani was declared trustworthy by Imam Ibn Ma'in and Hafiz Ibn Hibban. See: [الجرح و التعديل 2 135، 136 وسنده صحيح و ثقات ابن حبان 64/8]
◄ Hafiz Ibn Hajar said: «ثقه» [تقريب التهذيب : 262]
◄ Musa bin Harun al-Bazzaz was a well-known trustworthy Imam. See: [سير اعلام النبلاء 12 116، 117]
◄ The hadith of Muhammad bin Ahmad bin Balwiyah al-Jallab al-Naysaburi rahimahullah was declared authentic by al-Hakim. See: [المستدرك 240/2، 241 ح2946، وقال : صدوق 211/1ح 765]
◄ Hafiz al-Dhahabi mentioned him among the prominent hadith scholars and the leaders of his region. See: [تاريخ الاسلام 194/25]
He passed away in 340 AH.
◄ Also see: Tarikh Naysabur, Tabaqat Shuyukh al-Hakim [ص342 فقره : 552]
From this authentic hadith, it is understood that the consensus (ijma') of the Ummah of Muhammad (upon whom be peace and blessings) is a legal proof (shar'i hujjah).
◄ If someone says: The consensus of the Ummah refers to when the entire Ummah will be gathered on the Day of Judgment, that will be their consensus! The answer is: What benefit would such a consensus have? Secondly, from the statement of this person, it is understood that, according to him, it is possible that at any time in the world, the Ummah could be gathered upon misguidance! Whereas even the thought of this is invalid.

Benefit: SA Some people say that from the statement "and Allah's hand is over the group," it is understood that it is permissible for Muslims of correct creed to form many groups, parties, sects, paper organizations, and divisions. EA ◄ The response is that this understanding of the hadith is completely incorrect. It only means three things:
➊ Consensus (ijma') is a proof.
➋ According to the Book and Sunnah and consensus, Allah's hand is over the correct caliphate and the caliph.
➌ One should perform prayer in congregation (jama'ah).
This is the meaning established from the pious predecessors (salaf salihin), whereas the existence of parties, prevalent organizations, and paper groups is, according to «وَلَا تَفَرَّقُوا» and «وَلَا تَخْتَلِفُوا», incorrect.