The other says: “I remained still in bowing only long enough to say, ‘Glory be to my Lord,’ and then I rose.” According to the view that tranquillity is stillness, however slight, he has fulfilled the pillar, and his prayer is valid. According to the second view, however, he has not fulfilled the pillar, so his prayer is invalid.

The more correct view is that tranquillity must last for the duration of the obligatory utterance in that pillar. The term is derived from itma'anna, meaning to be unhurried and settled. How, then, can someone who rises from bowing, says, “Allah hears whoever praises Him,” and then says the takbir for prostration be described as tranquil? How can someone who rises from prostration, says, “Allah is Most Great,” and then goes down for the second prostration—meaning, he was still for but a moment—be described as tranquil?

The wisdom behind tranquillity is that the prayer is an act of worship in which a person communes privately with his Lord. If he does not observe tranquillity in it, it becomes as though it were mere play.

Are we worshipping Allah merely by performing empty movements? No, by Allah. If the prayer were no more than movements and utterances, we would leave it having merely discharged our obligation. But for it to give the heart life and light—this cannot be attained through a prayer devoid of tranquillity. The Prophet ﷺ said: “Prayer is light” (1): light in the heart, the face, and the grave. It is true to its name; it is entirely light. When we finish our prayer in this manner, do we find light in our hearts?

If we do not find it, then there is undoubtedly a deficiency in the prayer.