بسم الله الرحمن الرحيم
Ibn ‘Abbās narrated:
فَصَلَّى النَّبِيُّ صلى الله عليه وسلم الْعِشَاءَ، ثُمَّ جَاءَ إِلَى مَنْزِلِهِ، فَصَلَّى أَرْبَعَ رَكَعَاتٍ، ثُمَّ نَامَ،
… so the Prophet (ﷺ) prayed the ‘Ishā’ prayer, then came to his home, prayed four rak’ahs, then went to sleep… (Sahīh al-Bukhārī 117, 137, , Abū Dawūd 1357,
Adhīm al-Ābadī said: “prayed four (rak’ah)” These are the regular Sunnah of ‘Ishā’. (‘Awn al-Ma’būd 3/198)
Ibn Hajr said: Muhammad ibn Nasr interpreted these four (rak’ah) as the sunnah of ‘Ishā’ because they occurred before sleep. (Fath al-Bārī 3/322)
Musannaf Ibn Abī Shaybah 3/138-139: Chapter ‘On Four Rak’ah after ‘Ishā:
– ‘Abdullāh ibn ‘Amr said:
مَنْ صَلَّى أَرْبَعًا بَعْدَ العِشَاءِ كُنَّ كَقَدرِهِنَّ مِنْ لَيْلَةِ القدرِ
“Whoever prays four [rak’ahs] after ‘Ishā’, they are equivalent to their worth from Laylat al-Qadr.”
– ‘Ā’ishah said:
أَرْبَعَةٌ بَعْدَ العِشَاءِ يَعْدِلْنَ بِمِثْلِهِنَّ مِنْ لَيْلَةِ القدرِ
“Four [rak’ahs] after ‘Ishā’ are like their equivalent from Laylat al-Qadr.”
– ‘Abdullāh [ibn Mas’ūd] said:
مَنْ صَلَّى أَرْبَعًا بَعْدَ العِشاء لا يَفْصِلُ بَيْنَهُنَّ بِتَسْلِيمٍ، عُدِلْنَ بِمِثْلِهِنَّ مِنْ لَيْلَةِ القدر
“Whoever prays four [rak’ahs] after ‘Ishā’ without separating them with taslīm, they are like their equivalent from Laylat al-Qadr.”
– Ka’b ibn Māti’ said:
مَنْ صَلَّى أَرْبَعًا بَعْدَ العِشَاءِ يُحْسِنُ فِيهِنَّ الرُّكُوعَ وَالسُّجُودَ، عُدِلْنَ مِثْلَهُنَّ مِنْ لَيْلَةِ القدر
“Whoever prays four [rak’ahs] after ‘Ishā’, perfecting their bowing and prostration, they are like their equivalent from Laylat al-Qadr.”
– Mujāhid said:
أَرْبَعُ رَكَعَاتٍ بَعْدَ العِشَاءِ الآخِرَةِ يَكُنَّ بِمَنْزِلَتِهِنَّ مِنْ لَيْلَةِ القدرِ
“Four rak’ahs after the latter ‘Ishā’ are of the same status as their equivalent from Laylat al-Qadr.”
– ‘Abd al-Rahmān ibn al-Aswad said:
مَنْ صَلَّى أَرْبَعَ رَكَعَاتٍ بَعْدَ العِشاء الآخِرَةِ، عُدِلْنَ بِمِثْلِهِنَّ مِنْ لَيْلَةِ القدرِ
“Whoever prays four rak’ahs after the latter ‘Ishā’, they are like their equivalent from Laylat al-Qadr.”
Al-Albānī declared all the above narrations – except that of Ka’b – to be authentic and said: “and although they are mawqūf (stopping at the Companions), they have the ruling of marfū’ (traced back to the Prophet); because they are not said based on opinion, as is apparent.”. (al-Da’īfah #5060)
Additional narrations from Ka’b:
مَنْ تَوَضَّأَ فَأَحْسَنَ وُضُوءَهُ، ثُمَّ شَهِدَ صَلَاةَ الْعَتَمَةِ فِي جَمَاعَةٍ، ثُمَّ صَلَّى إِلَيْهَا أَرْبَعًا مِثْلَهَا ، يَقْرَأُ فِيهَا وَيُتِمُّ رُكُوعَهَا وَسُجُودَهَا ، كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ لَيْلَةِ الْقَدْرِ
Whoever performs Wudū and performs Wudū well, then attends ‘Ishā’ prayer in congregation, then prays four similar Rak’ahs after that, reciting therein and bowing and prostrating perfectly, that will bring him a reward like that of (praying) Laylat Al-Qadr.”
(al-Nasāī 4957, 4958, Risālah print – the verifiers said: Its chain is Hasan to Ka’b if this Ayman is al-Habashī al-Makkī, and we have detailed the discussion about him at narration (4943)
Also collected by al-Bayhaqī in al-Kubrā #4510 – Dar al-Hadīth print, the verifier saying: (the narration is) Hasan, Ka’b is Ka’b al-Ahbār, and Tubay’ is Ibn ‘Āmir al-Himyarī, the son of Ka’b’s wife, [he is] truthful (sadūq), and the rest of its narrators are trustworthy)
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