Syrians have the tradition not to say it with shem umalchut at all. Others hold that it can be said all night.
Sephardim, according to many poskim, shouldn’t say the Bracha of HaMapil with Shem UMalchut if they go to sleep after Chatzot (midnight by halachic hours). Birchat HaMapil should be made when one is going to sleep (one doesn’t need to wait until sleep over takes oneself). If you know that you're going to wake up for some time and go back to sleep again, you should have in mind that your bracha should exempt the second period of sleep as well. You only need to say Kriyat Shema Al Hamita and the bracha of Hamapil once a night, so if you fall asleep and then wake up and you want to go back to bed you don’t need to repeat Hamapil. If you are sick you don’t need to say the whole order of Kriyat Shema Al Hamita it is enough just to say the first paragraph of shema and the bracha of Hamapil. If one didn’t repeat Shema after Tzet HaKochavim one must say all three paragraphs and should have the proper intent to fulfill one’s obligation. It isn't considered an interruption between Hamapil and going to sleep to recite the paragraph of Yoshev BeSeter Elyon (Tehillim 91) because its purpose is to protect oneself while sleeping. The Sephardic minhag is to say Birchat Hamapil before Shema. 
If one feels that one will fall asleep saying Shema in which case say Birchat Hamapil earlier and then Shema.
When saying Krias Shema Al HaMita, preferably one should say all three paragraphs of Shema, but at least one should say the first paragraph of the Shema and then say Birchat Hamapil. 6 Something to Think about Before Falling Asleep. 3 Not Speaking after Kriyat Shema Al HaMitah. And you shall write them upon the doorposts of your house and upon your gates. You shall bind them as a sign upon your hand, and they shall be for a reminder between your eyes. You shall teach them thoroughly to your children, and you shall speak of them when you sit in your house and when you walk on the road, when you lie down and when you rise. And these words which I command you today shall be upon your heart. You shall love the L-rd your G‑d with all your heart, with all your soul, and with all your might. Recite the following verse in an undertone:īlessed be the name of the glory of His kingdom forever and ever. Hear, O Israel, the L-rd is our G‑d, the L-rd is One. Uch-tav-tam, al m’zu-zot bei-te-cha, u-vish-a-re-cha. V’shi-nan-tam l’-va-ne-cha, v’di-bar-ta bam How do I love? How do I show love? Is there something that I need to improve on to show love better? In what levels do I show my love to god? Is it only in my heart? does it manifest itself in action (in might)? When I recite this prayer, I sense its encouragement to look inward (hence the initial action of covering one’s eyes), and to study Me and my connection to Hashem. No two people show their love the exact same way, nor do they feel love in the same way. While acknowledging that god is OUR god, the recognition that love is a very subjective concept. After reading its meaning, let’s ask ourselves–how can we be commandment to love god? And what and how are we teaching our kids? Starting with the first line indicating plural (eloyenu= our god) and then proceeding to V’ahavta (you, in singular, shall love), our rabbis are teaching us a powerful lesson. Taken from the last book in the Torah, Deuteronomy chapter 6, it expresses the Ikkar (the main essence) of our belief in Judaism, and it is sung in every service with minyan or without. It is the oldest fixed daily prayer in Judaism and is recited morning and night. This prayer is one of the most important prayers in Judaism.
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