the first: what you mentioned about the context of the ḥadīth being related to travel. the other: that Ibn Wahb was followed by ʿAbd Allāh ibn Ṣāliḥ, who reported from Muʿāwiyah ibn Ṣāliḥ with the same context and wording. It was recorded by al-Dāraqūṭnī (p. 177) and al-Ṭabarānī in "al-Kabīr" (1410). ʿAbd Allāh ibn Ṣāliḥ is among the teachers of al-Bukhārī, so he is considered reliable when corroborated. This all indicates that the preserved wording in the ḥadīth is "travel" and not "sleeplessness" as al-Dārimī said. The ḥadīth was used by Imām Ibn Khuzaymah to support "that praying after witr is permissible for anyone who wishes to pray afterward, and that the two rakʿahs that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) used to pray after witr were not exclusive to him but were also for his ummah, as the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) instructed us to perform the two rakʿahs after witr as a recommended and virtuous act, not as an obligatory duty." This is an important benefit we gained from this ḥadīth, as we were previously hesitant in reconciling his (ṣallá Allāhu ʿalayhi wa-sallam) praying the two rakʿahs with his saying: "Make your last prayer at night witr." We said in the commentary on "Ṣifat al-Ṣalāh" (p. 123 - sixth): "It is more cautious to leave them, following the command. And Allāh knows best." It has now become clear to us from this ḥadīth that the two rakʿahs after witr are not among his (ṣallá Allāhu ʿalayhi wa-sallam) exclusive acts, as he (ṣallá Allāhu ʿalayhi wa-sallam) commanded his ummah to perform them in a general command. It seems that the purpose of the command to make the last prayer of the night witr is to ensure that witr is not neglected by performing a single rakʿah, which does not contradict praying two rakʿahs afterward, as established by his (ṣallá Allāhu ʿalayhi wa-sallam) actions and command. And Allāh knows best.