Tirmidhi

English Commentary:
1:
In one narration, the word ((زَادَكُمْ)) ("He has increased for you") is also mentioned.
The Hanafis have used this word as evidence for the obligation (wujub) of witr,
because an additional thing is also of the same category as the original thing.
So, when the five daily prayers are obligatory, then witr is also obligatory.
The scholars have refuted this in several ways.
One of them is that this word has also been reported regarding the sunnah of Fajr, whereas no one considers it obligatory.
Similarly, there is the hadith of the Bedouin in which it is mentioned: "Other than these five, has Allah made any other prayer obligatory upon me?" The Messenger of Allah (sallallahu alayhi wa sallam) replied: "No."
Moreover, it is not necessary that the 'addition' (mazid) be of the same category as that to which it is added (mazid fihi).
(For further details, see:
Tuhfat al-Ahwadhi)

Note:

The phrase ((هِيَ خَيْرٌمِّنْ حُمْرِ النَّعَمِ)) ("It is better than red camels") is not established (its narrator 'Abdullah ibn Rashid is majhul [unknown]),
but there are authentic corroborations and supporting narrations for the first part,
also see:
Taraajiu al-Albani 466

1418. Commentary: According to Shaykh al-Albani rahimahullah, in this hadith only these words—"wa hiya khayrun lakum min humuri al-ni‘am" ("and it is better for you than red camels")—are weak.

Commentary:
Benefits and Issues:

➊
Our esteemed researcher has declared the mentioned narration to be weak in its chain of transmission, and has further written that the narration from Musnad Ahmad suffices in its place.
Also, according to Shaykh al-Albani rahimahullah, this hadith (“It is better for you than red camels...”) is authentic without the words “It is better for you than red camels.”
Furthermore, in the narration of Musnad Ahmad, regarding which our researcher has said that it suffices in place of the former narration, these words—i.e., “better than red camels”—are also not present.
Therefore, the mentioned narration, without these words, is authoritative and actionable.
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad Ahmad ibn Hanbal, 271/39; al-Sahihah, no. 1114, 108; al-Irwa’, no. 423)

➋
The Witr prayer is a special gift from Allah Ta‘ala.

➌
The time for the Witr prayer begins after the ‘Isha prayer.
If ‘Isha is performed at its earliest time, Witr can be offered immediately after it.
However, it is preferable to offer it after the Tahajjud prayer in the last part of the night.

➍
When true dawn (subh sadiq) appears, the time for Witr ends and the time for the Fajr prayer begins.

Takhrij:
«أخرجه أبوداود، الصلاة، باب استحباب الوتر، حديث:1418، والترمذي، الصلاة، حديث:452، وابن ماجه، إقامة الصلوات، حديث:1168، والحاكم:1 /306 وصححه، وأحمد كما في أطراف المسند لابن حجر وجامع المسانيد والسنن لابن كثير، وسقط مسند خارجة بن حذافة من المسند المطبوع، وقال ابن حبان: ((إسناده منقطع ومتنه باطل))، وروي أحمد:6 /7، حديث:34357، بسند صحيح عن رسول الله صلّي الله عليه وسلّم قال:((إن الله زادكم صلاة وهي الوتر، فصلّوها فيما بين العشاء إلي صلاة الفجر)) وحديث عمرو بن شعيب عن أبيه عن جده أخرجه أحمد:181، 206، 208 وسنده ضعيف.»©Explanation:
➊ The aforementioned narration has been declared weak in its chain by our esteemed researcher; however, other scholars have considered the rest of the narration, except for «وَھِيَ خَیْرٌ لَکُمْ مِنْ حُمُرِ النَّعَمِ», to be authentic, as Shaykh al-Albani rahimahullah has also indicated in Sahih Sunan Abi Dawud. Furthermore, in Musnad Ahmad, there is a narration from Amr ibn al-As radi Allahu anhu with the same meaning, in which this particular phrase is also not mentioned, and the scholars have also declared it authentic. Our esteemed researcher has also pointed this out in his research and takhrij and has declared it authentic. Therefore, the aforementioned narration, except for this phrase, is actionable and authoritative based on other supporting evidences.
For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 39/271)

➋ The second hadith which the author has mentioned with reference to Musnad Ahmad, and has stated that a similar narration is also reported from ‘Amr ibn Shu‘ayb ‘an abihi ‘an jaddihi, is not present in Musnad Ahmad with exactly these words. Rather, its wording is as follows: «إنَّ اللّٰہَ عَزّوَجَلَّ قَدْ زَادَکُمْ صَلاَۃً‘ وَھِيَ الْوِتْـرُ», and the scholars have also graded it as hasan li-ghayrihi.
For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 11/292, 293, 294)

© Narrators of the Hadith:
«حضرت خارجہ بن حذافہ » Kharijah ibn Hudhafah radi Allahu anhu was Qurashi and ‘Adawi.
(In Hudhafah, the “Ha” has a dammah and the “Dhal” is light.)
He was so brave that he was considered equal to a thousand horsemen.
When ‘Amr ibn al-‘As radi Allahu anhu requested ‘Umar radi Allahu anhu for the help of three thousand cavalrymen, he sent in response three brave and courageous men, among whom were Zubayr ibn al-‘Awwam, Miqdad ibn al-Aswad, and Kharijah ibn Hudhafah radi Allahu anhum.
At the request of ‘Amr ibn al-‘As radi Allahu anhu, he became the judge of Egypt.
He was martyred in Ramadan of the year 40 AH.
A Khariji killed him, mistaking him for ‘Amr ibn al-‘As radi Allahu anhu, because the Khawarij had plotted to assassinate ‘Ali, Amir Mu‘awiyah, and ‘Amr ibn al-‘As radi Allahu anhum simultaneously.

«عمر و بن شُعَیْب» Abu Ibrahim was his kunyah.
His name was ‘Amr ibn Shu‘ayb ibn Muhammad ibn ‘Abdullah ibn ‘Amr ibn al-‘As al-Sahmi al-Qurashi al-Madani.
He settled in Ta’if.
Imam al-Nasa’i and others have declared him trustworthy (thiqah).
He passed away in 118 AH.

«شعیب» was among the trustworthy (thiqah) Tabi‘in.
It is said that his father, whose name was Muhammad, passed away during his childhood; thus, his grandfather, the famous Companion ‘Abdullah ibn ‘Amr ibn al-‘As radi Allahu anhu, took care of him.
His hearing from his grandfather is authentic; therefore, this chain is neither mursal nor munqati‘, but rather connected (muttasil), and is not less than the grade of hasan.
The introduction of his grandfather has already been mentioned.