Sunan| Sunan of Qiyām Al-Layl and Witr

Performing Qiyām Il-Layl in its most recommended time.

Question: 
What is the most recommended time to perform night prayer?

Answer: 
The time for night prayer starts after finishing ‘Ishā’ prayer, and lasts until dawn breaks. Thus, the time for Witr prayer is also between ‘Ishā’ prayer and Fajr prayer.

This is proven by the following Ahādeeth:

‘Ā’ishah, may Allāh be pleased with her, narrated, “Allāh’s Messenger (PBUH) used to offer eleven Rak‘ahs between ‘Ishā’ and Fajr prayers. He used to make Tasleem (i.e. Salutation, the last action in any prayer, which involves saying “Peace and mercy of Allāh be upon you” and indicates the prayer is complete) and then would end with a single Rak‘ah.” (Al-Bukhāriy no. 2031, Muslim no. 736)

The best time of the night to offer night prayer is for a third of the night, starting at midnight.

In other words, a Muslim should divide the night into two halves, and offer night prayer at the beginning of the second half for a duration equivalent to one third of the night, and then sleep in the remaining sixth of the night.

This is proven by the following Hadeeth:

‘Abdullāh Ibn Amr, may Allāh be pleased him, narrated that Allāh’s Messenger (PBUH) said, “The most beloved fasting to Allāh was the fasting of the Prophet Dāwood, who used to fast every other day, and the most beloved prayer to Allāh was the prayer of Prophet Dāwood, who used to sleep the first half of the night, pray one third of it, and again sleep one sixth of it.’.” (Al-Bukhāriy no. 3420, Muslim no. 1159)

Question: 
Hence, if someone wanted to apply this Sunnah, how would he calculate the night time?

Answer: 
A person should calculate the night time from sunset until the time of appearance of dawn, and divide the night into six portions. The first three portions are the first half of the night. He should sleep in the first half of the night, then wake up to offer prayer for one third of the night starting at midnight, and then sleep in the remaining sixth of the night. Therefore, ‘Ā’ishah, may Allāh be pleased with her, said, “The Prophet (PBUH) would always be asleep at the very end of the night (i.e. the last sixth of the night).” (Al-Bukhāriy no. 1133, Muslim no. 742)

Thus, it would be best to offer the night prayer as the Hadeeth of ‘Abdillāh Ibn ‘Amr (ABPWH) stated.

In conclusion, there are three grades of preference in regards to the time to offer voluntary night prayer:

Preference 1 (The highest in virtue): To sleep in the first half of the night, pray for one third of it, and then sleep in the remaining sixth of it, as has been illustrated in the Hadeeth of ‘Abdillāh Ibn Amr (ABPWH).

Preference 2: To pray in the last third of the night.

This is indicated by the following Ahādeeth:

Abu Hurayrah (ABPWH) narrated that the Prophet (PBUH) said, “Our Lord, Blessed and Exalted is He, descends every night to the lowest heaven in the last third of the night and says, ‘Who is supplicating to Me so I may respond to him? Who is asking me so I may answer him. Who is asking my forgiveness so I may forgive him?’.” (Al-Bukhāriy no. 1145, Muslim no. 758)

However, if someone fears that he might not be able to wake up later in the night, he can offer night prayer at the beginning of the night or at any time of the night that suits him, which is “Preference 3” that will be illustrated below.

Preference 3 (The lowest in virtue): To pray early in the night, or at any suitable time of the night.

This is proven by the following Hadeeth:

Jābir (ABPWH) narrated that the Prophet (PBUH) said, “Whoever fears not to wake up at the last third of the night, let him pray at the beginning of the night, and whoever hopes to wake up in the last part of the night, let him pray at that time, as it is witnessed by Allāh and this is preferred.” (Muslim no. 755)

What also supports this is the recommendation of the Prophet (PBUH) to Abi Dtharr, Abi d-Dardā’, and Abi Hurayrah, may Allāh be pleased with all of them, as each one of them used to say, “My beloved one (i.e. the Prophet (PBUH)) advised me to do three things, ...” one of which is, “... to offer Witr prayer before going to bed.”

Question:
What is the most recommended time to perform night prayer?

Answer:
The time for night prayer starts after finishing ‘Ishā’ prayer, and lasts until dawn breaks. Thus, the time for Witr prayer is also between ‘Ishā’ prayer and Fajr prayer.

This is proven by the following Ahādeeth:

‘Ā’ishah, may Allāh be pleased with her, narrated, “Allāh’s Messenger (PBUH) used to offer eleven Rak‘ahs between ‘Ishā’ and Fajr prayers. He used to make Tasleem (i.e. Salutation, the last action in any prayer, which involves saying “Peace and mercy of Allāh be upon you” and indicates the prayer is complete) and then would end with a single Rak‘ah.” (Al-Bukhāriy no. 2031, Muslim no. 736)

The best time of the night to offer night prayer is for a third of the night, starting at midnight.

In other words, a Muslim should divide the night into two halves, and offer night prayer at the beginning of the second half for a duration equivalent to one third of the night, and then sleep in the remaining sixth of the night.

This is proven by the following Hadeeth:

‘Abdullāh Ibn Amr, may Allāh be pleased him, narrated that Allāh’s Messenger (PBUH) said, “The most beloved fasting to Allāh was the fasting of the Prophet Dāwood, who used to fast every other day, and the most beloved prayer to Allāh was the prayer of Prophet Dāwood, who used to sleep the first half of the night, pray one third of it, and again sleep one sixth of it.’.” (Al-Bukhāriy no. 3420, Muslim no. 1159)

Question:
Hence, if someone wanted to apply this Sunnah, how would he calculate the night time?

Answer:
A person should calculate the night time from sunset until the time of appearance of dawn, and divide the night into six portions. The first three portions are the first half of the night. He should sleep in the first half of the night, then wake up to offer prayer for one third of the night starting at midnight, and then sleep in the remaining sixth of the night. Therefore, ‘Ā’ishah, may Allāh be pleased with her, said, “The Prophet (PBUH) would always be asleep at the very end of the night (i.e. the last sixth of the night).” (Al-Bukhāriy no. 1133, Muslim no. 742)

Thus, it would be best to offer the night prayer as the Hadeeth of ‘Abdillāh Ibn ‘Amr (ABPWH) stated.

In conclusion, there are three grades of preference in regards to the time to offer voluntary night prayer:

Preference 1 (The highest in virtue): To sleep in the first half of the night, pray for one third of it, and then sleep in the remaining sixth of it, as has been illustrated in the Hadeeth of ‘Abdillāh Ibn Amr (ABPWH).

Preference 2: To pray in the last third of the night.

This is indicated by the following Ahādeeth:

Abu Hurayrah (ABPWH) narrated that the Prophet (PBUH) said, “Our Lord, Blessed and Exalted is He, descends every night to the lowest heaven in the last third of the night and says, ‘Who is supplicating to Me so I may respond to him? Who is asking me so I may answer him. Who is asking my forgiveness so I may forgive him?’.” (Al-Bukhāriy no. 1145, Muslim no. 758)

However, if someone fears that he might not be able to wake up later in the night, he can offer night prayer at the beginning of the night or at any time of the night that suits him, which is “Preference 3” that will be illustrated below.

Preference 3 (The lowest in virtue): To pray early in the night, or at any suitable time of the night.

This is proven by the following Hadeeth:

Jābir (ABPWH) narrated that the Prophet (PBUH) said, “Whoever fears not to wake up at the last third of the night, let him pray at the beginning of the night, and whoever hopes to wake up in the last part of the night, let him pray at that time, as it is witnessed by Allāh and this is preferred.” (Muslim no. 755)

What also supports this is the recommendation of the Prophet (PBUH) to Abi Dtharr, Abi d-Dardā’, and Abi Hurayrah, may Allāh be pleased with all of them, as each one of them used to say, “My beloved one (i.e. the Prophet (PBUH)) advised me to do three things, ...” one of which is, “... to offer Witr prayer before going to bed.”

Praying eleven Rak‘ahs of Qiyām Il-Layl.

This is the complete form of voluntary night prayer.

‘Ā’ishah, may Allāh be pleased with her, narrated, “Allāh’s Messenger (PBUH) would not pray more than eleven Rak‘ahs in Ramadan or in any other month.” (Al-Bukhāriy no. 1147, Muslim no. 738)

However, it was reported that the Prophet (PBUH) offered thirteen Rak‘ahs. This was reported by Muslim through ‘Ā’ishah.

These are various forms of offering Witr prayer. In general, the Prophet (PBUH) would offer eleven Rak‘ahs most of the time, and would rarely offer thirteen. In this way, the various Ahādeeth are reconciled together.

Starting Qiyām Il-Layl with two short Rak‘ahs.

‘Ā’ishah, may Allāh be pleased with her, narrated, “Allāh’s Messenger (PBUH) used to start his night prayer with two short Rak‘ahs.” (Muslim no. 767)

Starting Qiyām Il-Layl with its specific introductory supplications.

1) ‘Ā’ishah, may Allāh be pleased with her, narrated that whenever the Prophet (PBUH) started his night prayer he would say, “O Allāh, Lord of Jibreel, Meekā’eel, and Isrāfeel, Creator of the heavens and the earth, Knower of the seen and unseen, You will judge between Your servants concerning wherein they differ. Guide me by Your grace to the disputed matters of truth. Indeed, You guide whomever You please to the straight path.” (Muslim no. 770)

2) It was reported in the Saheehayn through Ibn ‘Abbāss (ABPWH) that when the Prophet (PBUH) used to pray Tahajjud he would say, “O Allāh, Our Lord, Yours is the praise. You are the light of the heavens and earth, and Yours is the praise. You sustain the heavens and earth and all that they contain. You are the King of the heavens and earth and all that they contain. You are the truth. Your promise is the truth. Your word is the truth. The meeting with You is the truth. Paradise is true. Hell is true. The Prophets are true. The Final Hour is true. O Allāh, to You I have submitted, in You I have believed, and upon You I rely. I repent to You. For your sake I dispute and 
by Your standards I judge, so forgive me for my earlier and later sins, for what I have committed secretly and what I have committed openly. You are my God. There is no God but You.” (Al-Bukhāriy no. 7499, Muslim no. 768)

1) ‘Ā’ishah, may Allāh be pleased with her, narrated that whenever the Prophet (PBUH) started his night prayer he would say, “O Allāh, Lord of Jibreel, Meekā’eel, and Isrāfeel, Creator of the heavens and the earth, Knower of the seen and unseen, You will judge between Your servants concerning wherein they differ. Guide me by Your grace to the disputed matters of truth. Indeed, You guide whomever You please to the straight path.” (Muslim no. 770)

2) It was reported in the Saheehayn through Ibn ‘Abbāss (ABPWH) that when the Prophet (PBUH) used to pray Tahajjud he would say, “O Allāh, Our Lord, Yours is the praise. You are the light of the heavens and earth, and Yours is the praise. You sustain the heavens and earth and all that they contain. You are the King of the heavens and earth and all that they contain. You are the truth. Your promise is the truth. Your word is the truth. The meeting with You is the truth. Paradise is true. Hell is true. The Prophets are true. The Final Hour is true. O Allāh, to You I have submitted, in You I have believed, and upon You I rely. I repent to You. For your sake I dispute and
by Your standards I judge, so forgive me for my earlier and later sins, for what I have committed secretly and what I have committed openly. You are my God. There is no God but You.” (Al-Bukhāriy no. 7499, Muslim no. 768)

Prolonging standing, bowing, and prostration, so that all of the pillars of prayer are approximately equal in duration.

Following the Sunan of recitation.

1) Reciting in a moderate pace, neither too fast, nor too slow.

2) Reciting verse by verse and avoiding joining two or three verses together without pausing at the end of each verse.

3) If one passes by a verse of praise he should praise, if he passes by a verse of supplication to Allāh, he should supplicate, and if he passes by a verse of seeking refuge in Allāh, he should do so.

The following Ahādeeth indicate this: 
Hudthaifa (ABPWH) said, “I prayed with the Messenger of Allāh (PBUH) one night and he started reciting Al-Baqarah. I thought that he would bow at the end of one hundred verses, but he proceeded. I then thought that he would perhaps recite the whole Soorah in a Rak‘ah, but he proceeded, and I thought he would perhaps bow on completing this Soorah. He then started An-Nisā’, and completed it. He then started Āl-‘Imrān and recited leisurely. When he recited the verses which referred to the Glory of Allāh, he glorified by saying ‘Subhān Allāh’ (Glory be to Allāh), when he recited the verses of requesting from Allāh he would request from him, and when he recited the verses of seeking refuge in Allāh he would do so. He then bowed and said: «سُبْحَانَ رَبِّيَ الْعَظِيمِ» ‘Glory be to my Mighty Lord.’ His bowing lasted about the same duration as that of his standing, and then on returning to the standing posture after bowing he would say: «سَمعَ الله لِمَنْ حَمِدَهُ» ‘Allāh listens to him who praises Him,’ and he stood about the same duration as that of his bowing. He then prostrated and said: «سُبْحَانَ رَبِّيَ الأَعْلَى» ‘Glory be to my Lord, the most High,’ and his prostration lasted nearly the same duration as that of his standing.” (Muslim no. 772)

Moreover, Ahmad reported in his Musnad the Hadeeth of Umm Salamah, may Allāh be pleased with her, when she was asked about the Prophet’s recitation and she said, “He used to break his recitation, verse by verse, {بِسْمِ الله الرَّحْمنِ الرَّحِيمِ .  الحَمْدُ لله رَبِّ الْعَالَمِينَ . الرَّحْمنِ الرَّحِيمِ . مَالِكِ يَوْمِ الدِّيِنِ}  
‘In the Name of Allāh, the Most Beneficent, the Most Merciful. All praises be to Allāh, the Lord of the ‘Ālameen (mankind, Jinn, and all that exists). The Most Beneficent, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the day of recompense (i.e. the day of resurrection).’ (Soorat Ul-Fātihah, Verses 1-4) ” (Ahmad no. 26583, Ad-DāraQutniy 118)

1) Reciting in a moderate pace, neither too fast, nor too slow.

2) Reciting verse by verse and avoiding joining two or three verses together without pausing at the end of each verse.

3) If one passes by a verse of praise he should praise, if he passes by a verse of supplication to Allāh, he should supplicate, and if he passes by a verse of seeking refuge in Allāh, he should do so.

The following Ahādeeth indicate this:
Hudthaifa (ABPWH) said, “I prayed with the Messenger of Allāh (PBUH) one night and he started reciting Al-Baqarah. I thought that he would bow at the end of one hundred verses, but he proceeded. I then thought that he would perhaps recite the whole Soorah in a Rak‘ah, but he proceeded, and I thought he would perhaps bow on completing this Soorah. He then started An-Nisā’, and completed it. He then started Āl-‘Imrān and recited leisurely. When he recited the verses which referred to the Glory of Allāh, he glorified by saying ‘Subhān Allāh’ (Glory be to Allāh), when he recited the verses of requesting from Allāh he would request from him, and when he recited the verses of seeking refuge in Allāh he would do so. He then bowed and said: «سُبْحَانَ رَبِّيَ الْعَظِيمِ» ‘Glory be to my Mighty Lord.’ His bowing lasted about the same duration as that of his standing, and then on returning to the standing posture after bowing he would say: «سَمعَ الله لِمَنْ حَمِدَهُ» ‘Allāh listens to him who praises Him,’ and he stood about the same duration as that of his bowing. He then prostrated and said: «سُبْحَانَ رَبِّيَ الأَعْلَى» ‘Glory be to my Lord, the most High,’ and his prostration lasted nearly the same duration as that of his standing.” (Muslim no. 772)

Moreover, Ahmad reported in his Musnad the Hadeeth of Umm Salamah, may Allāh be pleased with her, when she was asked about the Prophet’s recitation and she said, “He used to break his recitation, verse by verse, {بِسْمِ الله الرَّحْمنِ الرَّحِيمِ . الحَمْدُ لله رَبِّ الْعَالَمِينَ . الرَّحْمنِ الرَّحِيمِ . مَالِكِ يَوْمِ الدِّيِنِ}
‘In the Name of Allāh, the Most Beneficent, the Most Merciful. All praises be to Allāh, the Lord of the ‘Ālameen (mankind, Jinn, and all that exists). The Most Beneficent, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the day of recompense (i.e. the day of resurrection).’ (Soorat Ul-Fātihah, Verses 1-4) ” (Ahmad no. 26583, Ad-DāraQutniy 118)

Making Tasleem (Salutation) every two Rak‘ahs.

Ibn ‘Umar (ABPWH) narrated that a man asked Allāh’s Messenger (PBUH) about night prayer.
Allāh’s Messenger (PBUH) replied, “Night prayer consists of two Rak‘ahs followed by two
Rak‘ahs, and so on, and if one fears that the dawn will approach (Fajr time), let him pray
one Raka‘ah and this will suffice as Witr for his prayer.” (Al-Bukhāriy no. 990, Muslim no. 749)

This means that the Prophet (PBUH) would not pray four consecutive Rak‘ahs with one Tasleem, but he would pray two Rak‘ahs and upon finishing them he would make Tasleem then pray another two Rak‘ahs, and so forth.

Reciting the Soorahs of Sunnah in the last three Rak‘ahs.

It is Sunnah for one to recite Soorat {سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى} in the first Rak‘ah, {قُلْ يَا أَيُّهَا الْكَافِرُونَ} in the second, and {قُلْ هُوَ اللَّهُ أَحَدٌ} in the third.

This is proven by the following Hadeeth: Ubayy Ibn Ka‘b (ABPWH) narrated, “The Prophet (PBUH) would pray Witr and recite the Soorahs of {سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى}, {قُلْ يَا أَيُّهَا الْكَافِرُونَ}, and {قُلْ هُوَ اللَّهُ أَحَدٌ}." (An-Nasā’iy no. 1733 and Ibn Mājah no. 1171)

Performing Qunoot in Witr prayer occasionally.

Qunoot is a loud supplication performed in the last Rak‘ah of Witr. This is the Rak‘ah in which one recites Soorat {قُلْ هُوَ اللَّهُ أَحَدٌ}.

Occasionally performing Qunoot is Sunnah, and it is best to perform it sometomes 
ans leave it sometimes. This is the opinion of Ibn Taymiyyah, and some scholars prefer it to be left more often than performed.

Question: 
Should one raise his hands when making Qunoot? 
Answer: 
The correct answer is that one should raise his hands, and this is the opinion of the majority of the early scholars, may Allāh have mercy upon them. This is proven by the Hadeeth of ‘Umar Abn Il-Khattab (ABPWH) as stated and authenticated by Al-Bayhaqiy. Al-Bayhaqiy, may Allāh have mercy upon him, said, “A number of companions raised their hands while making Qunoot.” 
 
Question: 
With what should one start Qunoot? 
Answer: 
The preponderant opinion, and Allāh knows best, is that one starts by praising Allāh, glorifying Him, sending peace and blessings upon the Prophet Muhammad (PBUH), then he makes the supplication.

This is proven by the following Hadeeth: 
Fadhālah Ubn ‘Ubayd (ABPWH) said, “The Prophet (PBUH) heard a man making supplication without sending peace and blessings upon the Prophet (PBUH). He said, ‘This man was hasty,’ and he called him. He said to him and to the others, ‘When one of you makes supplication, let him start by praising Allāh, glorifying Him, sending peace and blessings upon the Prophet, then supplicate for whatever he wishes.’.” (At-Tirmidthiy no. 3477 and he graded it as authentic)

Ibn Ul-Qayyim, may Allāh have mercy on him, said, “It is recommended for one making Du‘ā’ (supplication) to start by praising Allāh and glorifying Him, then to ask Allāh to fulfill his request, as the Hadeeth of Fadhālah stated. (Al-Wabil As-Sayyib, p. 110)

Question: 
Should one wipe his face after finishing Qunoot? 
Answer: 
The correct opinion is that one should not wipe his face after Qunoot, as there is no authentic evidence that supports this action. Imām Mālik, may Allāh have mercy on him, was told about a man who wiped his face after finishing Du‘ā’ and he disapproved it. He said, “I did not find anyone from the early generations doing that.” (Rerfer to the book of Al-Witr by Al-Marwaziy, p. 236)

Shaykh Ul-Islam, may Allāh have mercy upon him, said, “As for wiping the face, there is only one or two Ahādeeth which cannot be used as decisive evidence.” (Al-Fatāwā, 22/519)

Qunoot is a loud supplication performed in the last Rak‘ah of Witr. This is the Rak‘ah in which one recites Soorat {قُلْ هُوَ اللَّهُ أَحَدٌ}.

Occasionally performing Qunoot is Sunnah, and it is best to perform it sometomes
ans leave it sometimes. This is the opinion of Ibn Taymiyyah, and some scholars prefer it to be left more often than performed.

Question:
Should one raise his hands when making Qunoot?
Answer:
The correct answer is that one should raise his hands, and this is the opinion of the majority of the early scholars, may Allāh have mercy upon them. This is proven by the Hadeeth of ‘Umar Abn Il-Khattab (ABPWH) as stated and authenticated by Al-Bayhaqiy. Al-Bayhaqiy, may Allāh have mercy upon him, said, “A number of companions raised their hands while making Qunoot.”

Question:
With what should one start Qunoot?
Answer:
The preponderant opinion, and Allāh knows best, is that one starts by praising Allāh, glorifying Him, sending peace and blessings upon the Prophet Muhammad (PBUH), then he makes the supplication.

This is proven by the following Hadeeth:
Fadhālah Ubn ‘Ubayd (ABPWH) said, “The Prophet (PBUH) heard a man making supplication without sending peace and blessings upon the Prophet (PBUH). He said, ‘This man was hasty,’ and he called him. He said to him and to the others, ‘When one of you makes supplication, let him start by praising Allāh, glorifying Him, sending peace and blessings upon the Prophet, then supplicate for whatever he wishes.’.” (At-Tirmidthiy no. 3477 and he graded it as authentic)

Ibn Ul-Qayyim, may Allāh have mercy on him, said, “It is recommended for one making Du‘ā’ (supplication) to start by praising Allāh and glorifying Him, then to ask Allāh to fulfill his request, as the Hadeeth of Fadhālah stated. (Al-Wabil As-Sayyib, p. 110)

Question:
Should one wipe his face after finishing Qunoot?
Answer:
The correct opinion is that one should not wipe his face after Qunoot, as there is no authentic evidence that supports this action. Imām Mālik, may Allāh have mercy on him, was told about a man who wiped his face after finishing Du‘ā’ and he disapproved it. He said, “I did not find anyone from the early generations doing that.” (Rerfer to the book of Al-Witr by Al-Marwaziy, p. 236)

Shaykh Ul-Islam, may Allāh have mercy upon him, said, “As for wiping the face, there is only one or two Ahādeeth which cannot be used as decisive evidence.” (Al-Fatāwā, 22/519)

Making Du‘ā’ in the last third of the night.

From among the assured Sunan is to make Du‘ā’ at the end of the night. If a
person made Du‘ā’ in Qunoot at the end of the night, that would be enough for him. If,
however, he did not, then he still has the opportunity to follow the Sunnah of making
Du‘ā’ at the end of the night, as it is a time in which Allāh, the Almighty, descends in a
manner befitting His Majesty to the lowest sky.

It has been reported in the Saheehayn through Abi Hurayrah (ABPWH) that the Prophet (PBUH) said, “Allāh, Our Lord, Blessed and Exalted, descends every night in a manner befitting His Majesty, to the lowest sky during the last third of the night and says, ‘Who supplicates to me so that I may answer him? Who asks me so that I may grant his request? Who asks my forgiveness so that I may forgive him?’.” (Al-Bukhāriy no. 1145, Muslim no. 758)

Saying { سبحان الملك القدُّوس } “Glory be to the King and the Holy,” three times, raising the voice in the third time.

This is proven by the following Hadeeth: 
Ubayy Ubn Ka’b (ABPWH) said, “The Messenger of Allāh (PBUH) used to recite {سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى} ‘Glorify the Name of your Lord, the Most High,’ {قُلْ يَا أَيُّهَا الْكَافِرُونَ} ‘Say: O you disbelievers,’ and {قُلْ هُوَ اللَّهُ أَحَدٌ} ‘Say: He is Allāh, the One,’ in the first, second, and third Rak‘ahs of Witr consecutively. When he makes Tasleem from Witr he would say {سُبْحَانَ الْمَلِكِ الْقُدُّوسِ} ‘Glory be to the King and the Holy,’ three times.” (Ahmad no. 15354 and An-Nasā’iy no. 1734, and authenticated by An-Nawawiy and Al-Albāniy)

In this Hadeeth, {سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى} refers to Chapter 87 of the Holy Qur’ān, {قُلْ يَا أَيُّهَا الْكَافِرُونَ} refers to Chapter 109 of the Holy Qur’ān, and {قُلْ هُوَ اللَّهُ أَحَدٌ} refers to Chapter 112 of the Holy Qur’ān.

Besides, in the narration of Abd Ir-Rahmān Ibn Abzā, the Prophet (PBUH) would raise his voice in his third time saying {سُبْحَانَ الْمَلِكِ الْقُدُّوسِ} ‘Glory be to the King and the Holy.’.

This is proven by the following Hadeeth:
Ubayy Ubn Ka’b (ABPWH) said, “The Messenger of Allāh (PBUH) used to recite {سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى} ‘Glorify the Name of your Lord, the Most High,’ {قُلْ يَا أَيُّهَا الْكَافِرُونَ} ‘Say: O you disbelievers,’ and {قُلْ هُوَ اللَّهُ أَحَدٌ} ‘Say: He is Allāh, the One,’ in the first, second, and third Rak‘ahs of Witr consecutively. When he makes Tasleem from Witr he would say {سُبْحَانَ الْمَلِكِ الْقُدُّوسِ} ‘Glory be to the King and the Holy,’ three times.” (Ahmad no. 15354 and An-Nasā’iy no. 1734, and authenticated by An-Nawawiy and Al-Albāniy)

In this Hadeeth, {سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى} refers to Chapter 87 of the Holy Qur’ān, {قُلْ يَا أَيُّهَا الْكَافِرُونَ} refers to Chapter 109 of the Holy Qur’ān, and {قُلْ هُوَ اللَّهُ أَحَدٌ} refers to Chapter 112 of the Holy Qur’ān.

Besides, in the narration of Abd Ir-Rahmān Ibn Abzā, the Prophet (PBUH) would raise his voice in his third time saying {سُبْحَانَ الْمَلِكِ الْقُدُّوسِ} ‘Glory be to the King and the Holy.’.

Waking up the family members for Qiyām Il-Layl.

It is recommended for both man and woman to wake their family members to offer night prayer, in cooperation to do good.

This is proven by the following Hadeeth:
‘Ā’ishah, may Allāh be pleased with her, said, “The Prophet (PBUH) used to pray at night while I lay between him and the Qiblah. When he wanted to perform Witr prayer he would wake me up and I would perform Witr.” (Al-Bukhāriy no. 512 and Muslim no. 512)

Besides, Umm Salamah, may Allāh be pleased with her, narrated that the Prophet once woke up and said, “Subhān Allāh! How many treasures and how many afflictions have been sent down tonight?! Who will wake up the sleeping lady occupants of these rooms (i.e. his wives)? A well-dressed soul in this world may be naked in the Hereafter.” (Al-Bukhāriy no. 6218)

Avoiding overburdening one’s self in Qiyām Il-Layl.

If one feels tired, he may sit down in his voluntary prayer. 
Anass (ABPWH) narrated, “The Prophet (PBUH) once entered the Mosque and found a rope hanging between two pillars. He said, ‘What is this rope?’ The people said, ‘This rope is for Zaynab. She uses it while praying. When she feels tired she holds on to it to help her keep standing for prayer.’ The Prophet (PBUH) said, ‘Remove the rope. You should pray as long as you feel active, and when you get tired, sit down.’.” (Al-Bukhāriy no. 1150, Muslim no. 784)

If one feels sleepy, he should take a nap, as this will help him regain his energy, and then he can continue praying.

‘Ā’ishah, may Allāh be pleased with her, narrated that the Prophet (PBUH) said, “If one of you feels sleepy while he is praying, then he should rest until his sleepiness is gone. Verily, if one of you is praying while he is sleepy, he might not know if he is asking for forgiveness or cursing himself.” (Al-Bukhāriy no. 212, Muslim no. 786)

The same also applies to someone who feels sleepy while reciting the Qur’ān at night. The Sunnah is to sleep so when he rises he will be more energetic.

Abu Hurayrah (ABPWH) narrated that Allāh’s Messenger (PBUH) said, “If one of you wakes up at night to recite the Qur’ān, and found it difficult to recite (due to sleepiness) and he cannot recognize his recitation, then he should sleep.” (Muslim no. 787)

If one feels tired, he may sit down in his voluntary prayer.
Anass (ABPWH) narrated, “The Prophet (PBUH) once entered the Mosque and found a rope hanging between two pillars. He said, ‘What is this rope?’ The people said, ‘This rope is for Zaynab. She uses it while praying. When she feels tired she holds on to it to help her keep standing for prayer.’ The Prophet (PBUH) said, ‘Remove the rope. You should pray as long as you feel active, and when you get tired, sit down.’.” (Al-Bukhāriy no. 1150, Muslim no. 784)

If one feels sleepy, he should take a nap, as this will help him regain his energy, and then he can continue praying.

‘Ā’ishah, may Allāh be pleased with her, narrated that the Prophet (PBUH) said, “If one of you feels sleepy while he is praying, then he should rest until his sleepiness is gone. Verily, if one of you is praying while he is sleepy, he might not know if he is asking for forgiveness or cursing himself.” (Al-Bukhāriy no. 212, Muslim no. 786)

The same also applies to someone who feels sleepy while reciting the Qur’ān at night. The Sunnah is to sleep so when he rises he will be more energetic.

Abu Hurayrah (ABPWH) narrated that Allāh’s Messenger (PBUH) said, “If one of you wakes up at night to recite the Qur’ān, and found it difficult to recite (due to sleepiness) and he cannot recognize his recitation, then he should sleep.” (Muslim no. 787)

Compensating for what was missed of the night prayer, next day during day time, but in an even number of Rak‘ahs.

If it was one’s habit to pray Witr three Rak‘ahs altogether and he was not able to offer them due to illness or sleep, it is Sunnah to offer them four Rak‘ahs next day during daytime. If it was his habit to offer five Rak‘ahs at night and he could not offer them due illness or sleep, it is Sunnah to offer six Rak‘ahs next day during daytime, and so on.

‘Ā’ishah, may Allāh be pleased with her, narrated, “If the Prophet (PBUH) felt sleepy or tired and could not offer the night prayer, he would offer twelve Rak‘ahs next day during daytime.” (Muslim no. 746)