* The Night Prayer

[Seeking Allah's Mercy]

بسم الله الرحمن الرحيم​

الحـمد لله والصلاة والسلام على رسول الله وعلى آلـه وصحبه ومن والاه​

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Jabir bin Abdullah رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said (relating what Jibreel said when he came to him):​

​

واعلم أن شرف المؤمن قيامه بالليل ، وعزه استغناؤه عن الناس​

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"...and know that sharaf (honour and nobility) of the believer lies in his qiyamul layl (standing in the night in prayer), and his 'izzah (dignified greatness) lies in being needless (and independent) from the people." ​

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[Al-Hakim, 3289, Tabarani, 4278 and Bayhaqi - graded as hasan by al-Mundhiri in 'At-Targheeb', 2/43' al-Haythami in 'Majma' az-Zawa'id', 10/222; and al-Albani in 'Saheeh al-Jaami', 73 (see also 'Silsilat as-Saheehah', 831)]​

​

Qiyamul layl and being needless from people share common traits as they both act as cause and effect. The more one stands (voluntarily) in front of his Rabb in the silent depths of the nights - seeking His Help and relying upon Him alone - the more he feels content and certain of being granted provision; and the less he relies on people around him or worries about what they possess.​

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In many 'culturalised' Muslim communities, one's honour and rank is measured by family background, ethnicity, by wealth and social circle/status. These racial and material determinants do not feature the qualitative aspects of a person's spiritual development and the level of taqwah and connection one has with Allah. And as turmoil engulfs the ummah from all sides, this special salah is a profound (yet neglected) way of re-connecting with Allah in order to seek solace and try to perfect our servitude towards Him inwardly and outwardly.​

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There are many profound reasons why Allah سبحانه و تعالى links honour and nobility with qiyamul layl. To understand some of these reasons should become a strong incentive for us all to become accustomed to performing this special prayer and instil within ourselves habits and characteristics by which Allah would increase our standing with Him in the Hereafter, as well as bring support and aid in this life.​

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This thread will primarily focus on providing some central reasons for performing Qiyamul Layl. Each post will contain one main point, and anyone is free to comment as long as it is strictly related to the specific point being discussed. As we progress, it will 'insha Allah become acutely obvious where the solution to our problems lie and enliven us to become more careful and attentive towards it.​

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And Allah سبحانه و تعالى grants honour and dignity to whom He Wills.​

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Source

 

[Nureyni Amir]

Walaikum Asalam Warahmatullahi Wabarakatuh sister,


The Witr prayer
Witr prayer is one of the greatest acts of worship that draw one closer to Allaah. Some of the scholars – the Hanafis – even thought that it is one of the obligatory prayers, but the correct view is that it is one of the confirmed Sunnah.
Imam Ahmad (may Allah have mercy on him) said: Whoever neglects Witr is a bad man whose testimony should not be accepted.
Its timing:
It star...ts when a person has prayed ‘Isha’, even if it is joined to Maghrib at the time of Maghrib, and lasts until dawn begins, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allaah has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.” Narrated by al-Tirmidhi, classed as saheeh by al-Albaani.
The Sunnah indicates that if a person thinks he will be able to get up at the end of the night, it is better to delay it, because prayer at the end of the night is better and is witnessed (by the angels).
But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep, because of the hadeeth of Jaabir (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.” Narrated by Muslim.
The number of rak’ahs:
The minimum number of rak’ahs for Witr is one rak’ah, because the Prophet (peace and blessings of Allaah be upon him) said: “Witr is one rak'ah at the end of the night.” Narrated by Muslim.
And he (peace and blessings of Allaah be upon him) said: “The night prayers are two (rak’ahs) by two, but if one of you fears that dawn is about to break, let him pray one rak’ah to make what he has prayed odd-numbered.” Narrated by al-Bukhaari, Muslim.
If a person limits himself to praying one rak’ah, then he has performed the Sunnah. But Witr may also be three or five or seven or nine.
If a person prays three rak’ahs of Witr this may be done in two ways, both of which are prescribed in sharee’ah:
1 – To pray them one after another, with one tashahhud, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: The Prophet (peace and blessings of Allaah be upon him) used not to say the tasleem in the (first) two rakahs of Witr. According to another version: “He used to pray Witr with three rak'ahs and he did not sit except in the last of them.” Narrated by al-Nasaa’i, al-Bayhaqi,
2 – Saying the tasleem after two rak'ahs, then praying one rak’ah on its own, because of the report narrated from Ibn ‘Umar (may Allaah be pleased with him), that he used to separate the two rak'ahs from the single rak'ah with a tasleem, and he said that the Prophet (peace and blessings of Allaah be upon him) used to do that. Narrated by Ibn Hibbaan.
But if he prays Witr with five or seven rak’ahs, then they should be continuous, and he should only recite one tashahhud in the last of them and say the tasleem, because of the report narrated by ‘Aa’ishah (may Allaah be pleased with her) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray thirteen rak’ahs at night, praying five rak’ahs of Witr, in which he would not sit except in the last rak’ah. Narrated by Muslim.
If he prayed Witr with eleven rak’ahs, he would say the tasleem after each two rak’ahs, then pray one rak’ah at the end.
The less perfect way of praying Witr and what is to be recited therein:
The less perfect way in Witr is to pray two rak'ahs and say the tasleem, then to pray one rak’ah and say the tasleem. It is permissible to say one tasleem, but one should say one tashahhud not two, as stated above.
All these ways of offering Witr prayer have been mentioned in the Sunnah, but the best way is not to stick to one particular way; rather one should do it one way one time and another way another time, so that one will have done all the Sunnahs.
And Allaah knows best.

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl​

​

ONE: It is from the best acts of (voluntary) ibadah.​

Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل

"The best of fasting after Ramadan is the month of Allah, Muharram, and the best of salah after the obligatory salah, is the salah of the night."
[Saheeh Muslim, 1163]

Fasting in Muharram and performing qiyamul layl are voluntary, and they have been described as the best of acts after the obligatory ones. Voluntary fasting is from among the most superior and beloved acts to Allah - and here it has been mentioned together with qiyamul layl.

One reason for this linkage is because just like (voluntary) fasting, qiyamul layl is an act that is hidden from people. This means there is no showing off involved as may happen in other acts of worship, thus reflecting true sincerity of a person. One can have nothing more beneficial than sincerity towards his Rabb in his affairs, and with sincerity of resolve. He should be sincere towards Him in his determined willfulness and in his actions.

Source

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl:

TWO - It's an expiation for sins.​

Mu'ad bin Jabal رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:
​

ألا أدلك على أبواب الخير : الصوم جنة، والصدقة تطفيء الخطيئة، كما يطفئ الماء النار، وصلاة الرجلُ من جوف الليل، قال : ثم تلا { تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ } حتى بلغَ { يَعْمَلُونَ } *ن​

"Shall I not tell you about the doors to goodness: Fasting is a shield (from punishment) and sadaqah extinguishes sin as water extinguishes fire; and the salah of the man in the depth of the night." He said: "Then recite: 'Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.'" [Tirmidhi, 2616, who graded it as hasan saheeh]"​

The Prophet صلى الله عليه وسلم imparted this profound advice to Mu'ad, who was from among the most learned and noble Sahabi. * He صلى الله عليه وسلم linked qiyamul layl to the descriptions in Surat as-Sajdah, 16-17; and this expiation is also similarly alluded to in another hadeeth where the Prophet صلى الله عليه وسلم mentioned how Allah سبحانه و تعالى marvels at two men; one of whom gets out of his warm bed at night and removes himself from his family in order to perform salah. Upon which Allah Says to His Angels, 'Look at this slave of Mine who got up from his bed and left from amongst his family to offer salat, desiring what is with Me (i.e. Paradise) and fearing what is with Me (i.e. Hellfire)...' [see 'Musnad Ahmad', 6/22 (authenticated by Ahmad Shakir and others)]

What is also important to note from this hadeeth is that the term "doors to goodness" remains unqualified, and when a reward or benefit remain unqualified, this implies something huge and without measure.
Source

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl:

THREE - It brings the worshipper closer to his Rabb.​

'Amr bin Absa رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

أقرب ما يكون الرب من العبد في جوف الليل الآخر فإن استطعت أن تكون ممن يذكر الله في تلك الساعة فكن

"The closest a slave comes to his Rabb is during the depth of the latter part of the night. So if you can be among those who remember Allah at that time (period), then do so."
[Tirmidhi, 3579 who graded it as hasan saheeh (see also 'Saheeh al-Jaami', 1173)]​

Our righteous Salaf used to enjoy qiyamul layl and rejoice greatly in performing it. They understood the significance of being close to Allah and what this entailed by way of His Mercy and Forgiveness. The words of the Prophet صلى الله عليه وسلم , "If you can be among those who remember of Allah at this time, then do so" was such a powerful incentive, that they knew the result of this encouragement could only be equally good. In another narration, the Messenger of Allah صلى الله عليه وسلم is reported to have said:

عليكم بقِيامِ الليلِ فإنه دَأبُ الصالحينَ قبلَكم ، وهُوَ قُربةٌ لكم إلى ربِّكم ، ومُكَفِّرَةٌ لِلسَّيِّئاتِ ، ومَنهاةٌ عَن الإثمِ​

"Upon you is (to perform) qiyamul layl, for it is the habit of the righteous before you. And it will bring you closer to your Rabb, and expiate for bad deeds, and prevent sin."
(and in another version in Tirmidhi, "and expel disease from the body"). [Ibn Khuzymah, 1135, graded as hasan by al-Albani and others]​

And it is only through expiation and prevention of sins, that Allah سبحانه و تعالى enables and ennobles His 'abd to come close to Him. And this is from the greatest of achievements.
Source

 

[G4KBJ]

__

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl:

FOUR - It will cause one to enter Paradise in peace.​

Abdullah bin Salaam رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:​

يا أيها الناس أفشوا السلام وأطعموا الطعام وصلوا بالليل والناس نيام تدخلوا الجنة بسلام

"O people, spread the salaam, and give food, and pray at night when the people are sleeping; you will enter Paradise in peace (and safety)."​

[Ibn Majah, 1105 and Tirmidhi, 2485, who graded it saheeh]​

And in the narration of Suhayb Ar-Rumi رضي الله عنه, who said, "...without a doubt the Prophet of Allah صلى الله عليه و سلم used to say: 'The best of you are those who give food to people and those who return the Salaam', so that is what causes me to give out food to people." [see Musnad Ahmad, 6/16 and others; authenticated by Ibn Hajr in 'al-Ahadeeth al-'Aliyaat', 25 - and classed as saheeh in 'Silsilah as-Saheehah', 1/73]

The Prophet صلى الله عليه و سلم also said: "Feed the people, and greet those whom you know and those whom you do not know." [Agreed upon] - and about this hadeeth, Ibn Rajab said, "The hadeeth makes connection between feeding others and spreading salaam because this combines good actions in both word and deed, which is (perfected) good treatment (ihsaan). Indeed, this is the best thing that you can do in Islam after the obligatory duties." [Fath al-Baari, 1/43]

The virtue of spreading the salaam are many just as feeding each other; both are a means to maintaining ties of kinship and brotherhood - and none will enter Paradise who sever such ties nor have faith until they love one another. Praying at night will cause one to enter Paradise in peace because one's heart is attached to Allah and finds tranquility and peace in His remembrance, all the while others prefer sleep. Many more reasons will become clear as we continue this series 'insha Allah...

Source

 

[Eman Yousuf]

jazak allah khair

very informative

salam alaikum wa rahmatullah

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl:

FIVE - Its level of reward is raised by twenty-five degrees.​

Suhayb bin Sinan رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

صلاة الرجل تطوعا حيث لا يراه الناس تعدل صلاته على أعين الناس خمسا وعشرين

"The voluntary salah of a man (performed) where people are unable to see him, outweighs the salah (performed) where people are able to see him by twenty-five degrees."
[Musnad Abi Ya'la, and attributed to him by Ibn Hajar in 'Mutaalib al-Aaliyah', 4/534; see also 'Ikmal al-Ikmal', 3/337 - graded as saheeh by al-Albani in 'Saheeh al-Jaami', 3821]​

Similarly it is also recorded (in marfoo' form) that the Prophet صلى الله عليه وسلم is reported to have said:

فضل صلاة الرجل في بيته على صلاته حيث يراه الناس كفضل الصلاة المكتوبة على النفل​

​

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"The superiority of (voluntary) salah of a man (performed) in the house (in contrast) to the salah where people can see him, is like the superiority of the obligatory salah over the voluntary."​

[Tabarani, 'Mu'jam al-Kabeer', 8/46; Ibn Abi Shaybah and others - graded as hasan in 'Saheeh al-Jaami', 4217]​

Obligatory salah performed in jama'ah (in the masjid) is superior to the salah performed alone by twenty seven degrees - and here also we have additional opportunity to increase reward twenty five-fold by performing voluntary salah away from the prying eyes of people.

From the reasons for (being given) this status is because voluntary salat are legislated to draw nearer to Allah. And if an act of worship is done in secret, then it resonates ikhlas and is farther from showing off and seeking fame, than acts done publicly. On the other hand, obligatory acts of ibadah were legislated to be carried out in public as these acts and rites help establish the Deen when everyone sees them being performed.

Source

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl:

SIX - It encompasses a special time period wherein invocation is granted.​

Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا حين يبقى ثلث الليل الآخر يقول: من يدعوني فأستجيب له؟ من يسألني فأعطيه؟ من يستغفرني فأغفر له؟

"Every night our Rabb تبارك وتعالى Descends to the samaa' of the dunya in the last third of the night and Asks: 'Who will call upon Me, so that I may answer him? Who will ask of Me, so that I may grant him? Who will seek My Forgiveness, so that I may forgive him?'" [Agreed upon]​

No doubt Allah provides for His creation every moment of the day. Yet for Muslims, there are special and exclusive time periods when du'a is especially encouraged and granted - and the last third of the night is amongst them. It is for those upon whom is the favour of Allah and who have been given tawfeeq, to perform 'ibadah in the night in anticipation of encountering Allah's Promise.

It was also narrated on the authority of Jabir bin 'Abdullah رضي الله عنه that the Prophet صلى الله عليه وسلم said:

إن في الليل لساعة لا يوافقها رجل مسلم يسأل الله خيرا من أمر الدنيا والآخرة إلا أعطاه إياه وذلك كل ليلة

"Verily in the night there is an hour, no Muslim reaches it, asking Allah for goodness from matters of the Dunya or the Akhirah, except that Allah gives it to him, and that is in every night." [Saheeh Muslim, 757]​

Taking both the narrations together, it is understood that the special "hour of asking for goodness" is to be found in the last third of night. It was also for this reason that Abu Hurayrah رضي الله عنه added: "…The Companions of the Prophet صلى الله عليه وسلم used to prefer performing (optional) salah at the end of the night rather than the start of the night." Abu Muslim narrated that he asked Abu Dharr رضي الله عنه, "Which Qiyamul Layl is the most superior?" He replied, "I asked the Messenger of Allah صلى الله عليه وسلم the same that you asked, and he said, "The one (performed) in the middle of the (latter half of the) night, and very few perform it." [Musnad Ahmad, 5/179]

Imam Ash-Shafi'i so eloquently said in his Diwan, "Do you belittle du'a and discount it while not knowing what the prayer accomplishes. The arrows of the night do not miss their target, but they have a (limited time) span, and the span then finishes."

Source

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl:

SEVEN - It expels negligence from the heart.​

Abdullah bin 'Amr رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:​

من قام بعشر آيات لم يكتب من الغافلين ومن قام بمائة آية كتب من القانتين ومن قام بألف آية كتب من المقنطرين

"Whoever stands (in prayer) reciting ten Ayaat will not be recorded as one of the ghaafileen (negligent). Whoever stands (in prayer) reciting one hundred Ayaat will be recorded as one of the qaaniteen (firmly devout). Whoever stands (in prayer) reciting one thousand Ayaat will be recorded as one of the muqantireen [those who will be given a qintaar* as reward]."​

[Abi Da'wud, 1398 - graded as hasan by Ibn Hajar in 'Nata'ij al-Afkar', 3/253; and saheeh by al-Albani in 'Saheeh Abi Da'wud', 1398 (see also 'Saheeh al-Jaami', 6439)]​

* Al-Tabaraani narrated that the Prophet صلى الله عليه وسلم said: "A qintaar is better than this world and everything in it." [see 'Saheeh al-Targheeb', 638] Others also mention that a qintaar is a very large amount of gold.


There are a few variations of this hadeeth and some scholars have commented on the generality of its meaning. Some have explained what is implied by these narrations is qiyamul layl (e.g. see here) - It is therefore prudent and far-sightedness for a person to grasp every opportunity to attain goodness. The importance of this matter becomes clear when one understands with whom Allah سبحانه و تعالى has associated the word 'ghaafileen' with in the Qur'an. So we should make it a regular habit to implement these directives and not risk falling into neglect with regards our Deen; and aim higher to become from those who:

وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَ

"And remember your Rabb within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are al ghaafileen."
[Al-A'raaf, 205]​

Source

 

[SonOfAdam]

Assalaam alaykum wa rahmatullahi wa barakaatuh.

So there are actually 6 obligatory prayers and not 5? But witr is like obligatory, but not really obligatory, but still obligatory, something you can be punished for if you leave it?

There are 5 obligatory "Fard" prayers. However, some prayers such as the two rakat before fajr, and witr after isha are highly recommended and should be done as the Prophet PBUH almost always did them- there are other such prayers that the Prophet almost always did as well, some more than others (i.e. witr was done the most). There are differences of opinions if Witr is fard, wajib, sunnah, or naafil but all scholars agree it is very important and very good to do.

Witr is even considered Wajib by many Hanafi scholars and should be made up if missed. Note Hanafi consider Fard and Wajib as different levels while other Madhabs hold them as equal- so do not confuse that as "Fard" as the hanafi's do not consider fard and wajib the same. You can search for the dileel and ask scholars around such Sunnah prayers for more details.

Sunnah 2 Rakat before Fajr:
Aishah reports that Muhammad PBUH said, "The two (sunnah) rakahs of Fajr are better than this world and all it contains." This is reported by Ahmad, Muslim, Tirmidhi and Nasa'i.

Imagine the reward for this sunnah prayer, and witr is mentioned as a duty upon us...
The Hanafi madhab especially holds to these and many other Sunnah prayers as must do's on a regular bases (but not always). All scholars and schools of thought agree they are very important and should be done since the Prophet nearly always did them, especially Witr; however, they do not put as much emphasis on them as Hanafi's.

I hope that clears up any confusion. My personal thought is, it is best to do these sunnah's if we can inshallah, but I don't think we will be punished if we do not as it will come as overbearing to many people. If we do not do them we will be leaving behind major Sunnahs and rewards and be away from the Prophet's example- which is why it is recommended to do them- follow the Sunnah. I just wish to share my opinion, if you have a more correct view please share and I will listen. Jazzak Allahu Khair.

These sunnahs also act like a barrier between us and our nefs and shaitan. Imagine if you do all the Sunnahs/Naafil's then your nefs or shaitan will work on you to try to get you to stop these extra prayers before even starting to think of your fard prayers. And imagine how easy it is to do the 5 daily prayers if you do all the sunnah's around them as well.

Do whatever you think is right and what ever is easy for you; however, know that if you pray these and other Sunnah's you will be that much closer to the Prophet's example and gain so many rewards inshallah.

What I like to do is try to consider Fajr as 4 rakat (2 + 2*), Duhr 10 rakat (4 + 4* + 2), Asr 8 rakat (4+4*), Maghrib 5 rakat (3* + 2), Isha 13 rakat (4* + 4 + 2 + 3 witr). * = Fard daily prayers, others are various Sunnah prayers. Make dua that I can do these prayers as I often cannot.

 

[Seeking Allah's Mercy]

Reasons for Performing Qiyamul Layl:

EIGHT: It brings about the love of Allah. ​

Abu Darda' رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:​

ثلاثة يحبهم الله عز وجل ، ويضحك إليهم ، ويستبشر بهم : الذي إذا انكشفت فئة ؛ قاتل وراءها بنفسه لله عز وجل ، فإما أن يقتل ، وإما أن ينصره الله ويكفيه ، فيقول الله : انظروا إلى عبدي كيف صبر لي نفسه ؟ ! والذي له امرأة حسناء ، وفراش لين حسن ، فيقوم من الليل ، ف [ يقول : ] يذر شهوته ، فيذكرني ويناجيني ، ولو شاء رقد ! والذي يكون في سفر ، وكان معه ركب ؛ فسهروا ونصبوا ، ثم هجعوا ، فقام من السحر في سراء أو ضراء​

"(There are) three whom Allah عز وجل loves, laughs at them and rejoices at them. [The first is] he who, when his battalion is exposed, he fights behind it for the Cause of Allah عز وجل. He is either killed or Allah Grants him victory and suffices him, so Allah Says, 'Look at My servant, how he endures his soul for Me?' [The second is] he who has a beautiful wife and a nice soft bed, yet he stands up (at night) to pray, then (Allah Says) 'he discards his desires to make dhikr of Me and invoke Me, and if he wanted he could have slept.' [The third is] he who is on journey with a caravan that stayed up til late night, tired and exhausted; then they slept, so he (woke up to) stand in prayer before dawn, (whether he is) in a state of joy or adversity."​

[Al-Hakim, 'Al-Mustadrak', 68; Bayhaqi, 'Al-Asma' wal-Sifat', 931 and Tabarani in Mu'jam al-Kabeer - Al-Haythami graded the narrators as thiqat in 'Majma' az-Zawa'id', 2/258; hasan by Al-Mundhiri, 'At-Targheeb', 1/297; hasan by Al-Albani in 'Silsilat as-Saheehah', 3478]​

This important narration provides a blueprint in ways to position ourselves to achieve the love of Allah. Two of the three examples mentioned, speak about qiyamul layl - showing the effect of the night prayer, even towards the nascent nature of the one who performs it. It is one thing that we love Allah and strive to please Him, yet it is something completely different for Allah عز وجل to reciprocate our love and to take delight in our qiyamul layl.

From the seerah of the Prophet صلى الله عليه وسلم we know that he never left off qiyamul layl; neither during peace time whilst with his wives, nor during the intensity of battles. And this is part of his صلى الله عليه وسلم example that is included in the Saying of Allah عز وجل:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ

"Say (O Muhammad صلى الله عليه وسلم to mankind): "If you (really) love Allah then follow me, Allah will love you and forgive you your sins." [Aal Imraan, 31]​

Mentioning ten things that bring about Allah's love, Ibn Qayyim said, "Being alone with Him in worship when He descends during the last third of the night. And this means to invoke Him, to recite His Speech, to stand with all sincerity and with good manners and with good submission, and then to end that with repentance and with seeking His forgiveness."

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