A man asked Ibn Umar about the witr prayer, whether it was obligatory.He replied, "The Messenger of Allah ﷺ performed the witr, and the Muslims performed it."
حدثنا وكيع حدثنا سفيان عن عمر بن محمد
سأل رجل ابن عمر عن الوتر أواجب هو فقال أوتر رسول الله ﷺ والمسلمون
Its chain of transmission is sahih. Sufyan is Thawri. Umar bin Muhammad bin Zayd bin Abdullah bin Umar bin Khattab, the Madinan who settled in Asqalan, is trustworthy. Ahmad, Ibn Main, Ajli, Abu Dawud, and others confirmed his trustworthiness. Abu Hatim said, "They were five brothers, and Umar was the most reliable of them." Thawri said, "There was no one among the family of Umar more excellent than Umar bin Muhammad bin Zayd Asqalani." Ibn Uyayna said, "The truthful and righteous Umar bin Muhammad bin Zayd narrated to me." Abu Asim said, "He was among the most excellent people of his time." Abdullah bin Dawud Khuraybi said, "I have never seen a man taller than him. I have been informed that he used to wear the armor of Umar and it would drag on the ground."Ibn Abu Hatim gave his biography in Jarh wa Tadil 3/131/1–132. In K and M it appears as Amr bin Muhammad, which is a clear error. Among the narrators of this generation from Nafi and among the teachers of Thawri, there is no one named Amr bin Muhammad, as far as the references available to me show.This hadith is an abridgment of the hadith that Malik narrated in Muwatta 1:146 as a balagh (unconnected report) from Ibn Umar. The early scholars did not mention, in what has been transmitted extensively from the Muwatta, any path connecting it fully. Something similar to it has already passed connected through the path of Muslim Qurri from Ibn Umar, no. 4824, but the question there was, "Is it a sunnah?" while here it is, "Is it obligatory?" This wording agrees with the statement in Malik's narration.So we have found this balagh connected through two sahih paths in the Musnad, and praise be to Allah. This supports our view that this Musnad, which is the greatest compilation of the sunnah, was not known to the early scholars of hadith with the full knowledge it deserves, and they did not master its narrations and chains of transmission with the mastery they deserve, except for a few individuals among them, as we pointed out in the introduction, page 8 of the first volume. Praise be to Allah for His enabling grace, and I ask Him, glory be to Him, to enable me to complete its explanation and verification, and to guide my steps in that and inspire me with what is right.