Nasai

(1) The relevance of the hadith to the chapter is established in this way: after migration (hijrah), it is not permissible to take up residence in the desert (badīyah) without the permission of the Prophet sallallahu alayhi wa sallam.

(2) This blessed hadith also indicates the patience and courage of Salamah ibn al-Akwa‘ radi Allahu anhu, in that he bore with patience the disrespect of Hajjaj, and then responded to him as well. Hajjaj was a tyrannical and insolent governor during the era of Banu Umayyah. The manner in which he addressed a noble Companion like Salamah ibn al-Akwa‘ radi Allahu anhu is clear evidence of his arrogance and insolence. Intoxicated by power, he forgot the distinction between the great and the small. As a result, no one remembers him with good words; rather, it even reaches the point of cursing. Disrespect conceals a person’s virtues.

(3) “Badiyah” refers to the desert region, that is, open and free areas outside of settled towns. One who lives in them is called a Bedouin (badawi) or an Arab (a‘rabi).

(4) Hajjaj’s objection was baseless. Any person can choose to reside wherever he wishes. Salamah ibn al-Akwa‘ radi Allahu anhu was not among the Muhajirun (emigrants) such that he would have left Madinah to return to his former home, and thus be subject to objection. Many of the Muhajirun Companions also left Madinah and settled in other regions. Moreover, they had sought permission from the Prophet sallallahu alayhi wa sallam, and in the end, he (Salamah) passed away in Madinah itself. Radi Allahu anhu wa ardah.

Hadith Commentary:
The conformity between the hadith and the chapter is evident. Hazrat Salamah bin al-Akwa‘ passed away at the age of 80 in the year 74 AH (radi Allahu anhu).
Even today is a time of tribulations; everywhere, in every household, there is discord and division.
There is no sign of mutual sincerity.
In such circumstances, solitude is still the best option. Some people of the "mawlana" type take pledges of allegiance (bay‘ah) from people and present these ahadith; this is their lack of understanding.
Here, bay‘ah is contrary to what is intended, and by tribulation is meant the disintegration of the fabric of the Islamic state.

Hadith Commentary:
➊
In the time of the Messenger of Allah (sallallahu alayhi wa sallam), if a person migrated and took up residence in a city, it was not permissible for him to leave there and go to live in the villages; such a person was likened to an apostate. Thus, it is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) declared this act to be a cause of curse.
(Sunan an-Nasa’i, az-Zeenah, Hadith: 5105)
However, it was permissible to do so with the permission of the Prophet (sallallahu alayhi wa sallam), as in the case of Salamah ibn al-Akwa‘ (radi Allahu anhu), who sought permission from the Messenger of Allah (sallallahu alayhi wa sallam) in this regard. In times of tribulation, such an action may be taken.

➋
Even today is a time of tribulations; in every place, in every household, there is hypocrisy. The era of sincerity is nowhere to be seen, even in the farthest reaches. In such circumstances, seclusion is the most virtuous act. However, if a person, while living among people, fulfills the duty of reform and is also able to preserve his own faith, then for such a person, residing among the population is superior.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
AL-MAHIRU BIL-QUR’AN:
One who is skilled and proficient in the words and recitation of the Noble Qur’an.
Due to memorization and mastery, there is no stammering or difficulty in reciting.

(2)
AS-SAFARATU AL-KIRAMU AL-BARARAH:
SafaRAH is the plural of saafir, meaning traveler.
It refers to a messenger or envoy, or to scribes, and by this is meant the angels.

(3)
AL-KIRAMU:
Kiraam is the plural of kareem,
meaning honorable and respected.
AL-BARARAH,
Bar is the plural of barr, meaning righteous, loyal, and obedient.

(4)
YATATA’TA’U FEEHI:
He stammers in it,
pauses,
and due to lack of proficiency, fluency is not achieved.

Benefits and Issues:
Those servants of Allah who, believing the Qur’an to be the speech of Allah, maintain a deep attachment and devotion to it, and who, due to frequent recitation and diligence, attain proficiency and recite it fluently and effortlessly,
who ponder over its meanings and implications, and strive to act upon it, will be granted the honor of companionship and association with the noble and respected angels who are bearers of revelation. However, those servants who, out of the demands of faith, recite the Noble Qur’an but, due to lack of ability and proficiency, read it with difficulty and stammering, and who, for the sake of attaining reward, endure hardship and effort in reciting, need not become disheartened or broken-spirited. Along with the reward for recitation, they will receive a separate reward for bearing the hardship and effort.