Nasai

(1) The purpose of seeking refuge is protection; that is, O Allah! Keep me safe from these things.

(2) "The most abject age" refers to the stage in which a person's faculties fail him. A person becomes completely dependent, neither able to benefit himself nor anyone else; that is, the most severe form of old age.

(3) By the trial of this world is meant misguidance, for which the punishment of the grave is incurred.

1539. Commentary:
➊ That is, seeking Allah’s refuge, protection, and safety from all kinds of confusions, worries, and sorrows, etc. The only amulets (ta‘widh) established by the Shari‘ah are those mentioned ahead. As for those people who write something and hang it around their necks or tie it on their arms, this is not established from the teachings and guidance of the Messenger of Allah (sallallahu alayhi wa sallam); therefore, one should avoid this. Moreover, there are some who write words and phrases of disbelief (kufr) and polytheism (shirk) in these amulets, which is nothing but a transaction of purchasing Hell. May Allah protect us from them.
➋ There are other ahadith on this subject and meaning; it would be more beneficial to look at all of them.

Benefits and Issues:
Our esteemed researcher has declared the mentioned narration weak in its chain of transmission (sanadan da'if) and has further written that there is a corroborating narration (shahid) with slight variation in wording, which is narrated with a sound chain in Sahih Ibn Khuzaymah.
See the research and verification of this hadith.
In addition, other researchers have also declared it authentic (sahih).
This shows that although the mentioned narration is weak in its chain, it is acceptable as evidence (hujjah) due to other supporting narrations (shawahid).
For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 1/290, 291 and Sunan Ibn Majah, verified by Dr. Bashar ‘Awwad, Hadith: 3844)

(1) This blessed hadith indicates that seeking refuge with Allah from the things mentioned in the hadith is a legislated and commendable act; therefore, every Muslim man and woman should be consistent in reciting this Sunnah supplication.

(2) From this blessed hadith, it is also evident that the noble Companions (radi Allahu anhum) were diligent in asking the Prophet (sallallahu alayhi wa sallam) such questions from which they could benefit in their religious and worldly affairs, and through which their worldly life and Hereafter would be improved.

(3) The essential aim and objective of the supplications mentioned in the Qur'an and hadith is that the servant should always and in every circumstance remain attentive to his Generous Lord, remain attached to Him, never leave His door, and present all his humility before Him; furthermore, he should strive to remain protected from all apparent and hidden (internal and external) hardships and worries. The greatest and most effective means of protection from them is the help of Allah alone.

(4) By the evil of the aforementioned things is meant their unlawful and inappropriate use, and the purpose of seeking refuge with Allah is their protection so that they are not misused. For further details, see (Sunan Abu Dawood (translated), Benefit of Hadith: 1551. Published by Darussalam)

For details, see the ahadith: 5445, 5447, 5448.

For details, see "Fawaid wa Masail, narration: 5446"

(1) Every person should always supplicate before Allah, the Mighty and Majestic, to be protected from the destruction and ruin of his family, wealth, and possessions, and from their calamity and trial.

(2) This blessed hadith indicates that the supplication and imprecation (bad-dua) of the oppressed is accepted; therefore, every intelligent, wise, and sensible Muslim man and woman should make every effort to obtain the supplication of the oppressed and to avoid their imprecation. Furthermore, one should supplicate to be protected from becoming either an oppressor or oppressed.

(3) From this blessed hadith, it is understood that reciting the mentioned remembrances (adhkar) and supplications, and adhering to them at the beginning of a journey, is recommended (mustahabb). Many ahadith have been narrated regarding this. Some scholars have compiled these remembrances in book form, such as Imam Nawawi rahimahullah in his “Kitab al-Adhkar.”

(4) “Returning sorrowful” means that I return unsuccessful in my objective, feeling grief.

(5) “Loss after benefit”—these are comprehensive words that encompass every benefit and harm, and all good and evil; for example: disbelief after faith, illness after health, and poverty after wealth, etc.

(6) “The imprecation of the oppressed”—the intent is that I do not wrong anyone so that I am not subjected to their imprecation.

(7) “An evil sight among family and wealth”—that is, that no harm befalls them in my absence.

Explanation:
1:
O Allah! I seek refuge in You from the evil of my ear,
from the evil of my eye,
from the evil of my tongue,
from the evil of my heart,
and from the evil of my private parts.

1551. Commentary: In this supplication, protection is sought from all types of sins and their causes. With the ear, a person hears evil things—musical instruments (singing and playing music), backbiting, lies, etc. With the eye, what is meant is looking at and reading unlawful (haram) things and looking at those who are not permissible (non-mahram). With the tongue, there occurs disbelief (kufr), associating partners with Allah (shirk), innovation (bid‘ah), lying, slander, backbiting, and abusive language, etc. The evils of the heart are hypocrisy (nifaq), envy (hasad), miserliness (bukhl), greed (tama‘), and arrogance (kibr), etc. The evil of seminal fluid (madhah manawiyyah) is that a person is unable to control his sexual desires and, as a result, is inclined towards filth or emits semen in an unlawful manner... or from it is born such offspring who become a cause of trial and corruption.