(2/30); its chain is weak.

Shaykh al-Albani said: “The ḥadīth has many supporting narrations; anyone who examines them will be certain of its authenticity.”

Glossary of the ḥadīth:
– amaddakum: from madd-yamuddu-maddan; madd means an increase or addition in giving.
– ḥumr: with ḥāʾ ḍamma, mīm sukūn, ending with rāʾ; singular ḥamrāʾ, masculine aḥmar—whatever is red in color.
– an-naʿm: with two fathas; a plural with no singular from the same root, covering camels, cattle, and sheep, though most often used for camels. The phrase ḥumr an-naʿm denotes the most prized possessions among the Arabs.

Points derived from the ḥadīth:
1 – The excellence of the witr prayer: in worth and preciousness it equals the finest of the Arabs’ wealth—red camels. This is only an illustrative comparison chosen by the Prophet ﷺ from what his Companions knew of worldly valuables and of that which people prize above money; in truth, all the pleasures of this world are insignificant beside the Hereafter.
2 – The time for witr extends from after the ‘Ishā’ prayer until daybreak, for it is the seal of the night prayer. If someone prays witr before ‘Ishā’, he has done so before its time begins; if he delays it until after dawn breaks, he has performed it after its time has ended.
3 – The general sense includes the case where ‘Ishā’ has been joined to Maghrib in the earlier period; the time for witr still begins after ‘Ishā’. The scholars have stated this explicitly. In Sharḥ al-Iqnaʿ it says: “The time for witr is after the ‘Ishā’ prayer, even when ‘Ishā’ is offered in an earlier combination by joining it with Maghrib during Maghrib’s time.”
4 – The ḥadīth proves that Allah bestows favors upon His servants by granting them acts of obedience and worship, thereby multiplying their good deeds, raising their ranks, and bringing them nearer to Him, while Allah Himself is utterly free of need for them.