Calmness in Prayer: Importance & How-To

Prayer Is Not Valid Without Calmness and Composure

Prayer is the worship of Allah, the Lord of the worlds. It should be performed with complete calmness, composure, balance, seriousness, and humility. However, many of our prayers lack balance and calmness, and such prayers are not accepted by Allah. Whether a person prays for sixty years, such prayers will not count as valid if they lack calmness and composure. Therefore, we should strive to perform our prayers with balance in every aspect so that our prayer is valid and accepted by Allah.

What is meant by balance in prayer? It means performing the entire prayer with calmness and composure, including recitation and remembrance, without rushing. Specifically, the physical actions of the prayer should be done with a sense of pause and tranquility. For example, standing (Qiyam) should be done with calmness, bowing (Ruku) should be done calmly, rising from bowing should be done in such a way that the body returns to its natural position, the prostration (Sujood) should be performed with composure, and rising from prostration should also be done calmly. Then, sitting after the prostration should allow all the body parts to settle in their proper positions. This is what is meant by performing the prayer with balance and calmness.

Hadiths on Performing Prayer with Humility, Composure, and Calmness

There are many hadiths that emphasize performing prayer with humility, composure, and calmness. Below are a few hadiths on this topic.

1. The first hadith is from the Hadith of Jibril, in which the Prophet ﷺ defines Ihsan (excellence) by saying:
   أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ (Bukhari: 50)
   Translation: “Worship Allah as if you see Him; and if you do not see Him, know that He sees you.”
   This hadith shows that in worship, one should be so absorbed that it feels as if we are seeing our Lord. This state of devotion cannot be achieved without calmness and composure.
   
2. Abu Hurairah (RA) narrated that one day, the Messenger of Allah ﷺ led the prayer, then turned around and said:
   يا فُلَانُ، ألَا تُحْسِنُ صَلَاتَكَ؟ ألَا يَنْظُرُ المُصَلِّي إذَا صَلَّى كيفَ يُصَلِّي؟ فإنَّما يُصَلِّي لِنَفْسِهِ (Sahih Muslim: 423)
   Translation: “O so-and-so! Do you not improve your prayer? Does not the person who prays look at how he is praying? He is praying for himself, not for anyone else.”
   The Prophet ﷺ prohibited rushing in prayer and instructed the believers to pray properly, for worship is done for Allah, but its benefit is for the one who worships.
3. Abd al-Rahman bin Shibl (RA) reported:
   أنَّ رَسولَ اللَّهِ نَهَى عن ثَلاثٍ : عن نَقرةِ الغُرابِ ، وافتراشِ السَّبُعِ ، وأن يوطِّنَ الرَّجلُ المقامَ للصَّلاةِ كما يوطِّنُ البعيرُ (Sahih an-Nasa’i: 1111)
   Translation: “The Messenger of Allah ﷺ forbade three things: pecking like a crow, lying down like a wild animal, and a man reserving a place for prayer as a camel reserves its spot.”
   This hadith highlights three types of behavior forbidden in prayer. One of these is rushing through the prayer like a crow pecking, which means not praying with calmness and composure.
4. Abu Hurairah (RA) also reported that the Prophet ﷺ said:
   إِذَا سَمِعْتُمُ الإقَامَةَ، فَامْشُوا إلى الصَّلَاةِ وعلَيْكُم بالسَّكِينَةِ والوَقَارِ، ولَا تُسْرِعُوا، فَما أدْرَكْتُمْ فَصَلُّوا، وما فَاتَكُمْ فأتِمُّوا (Sahih Bukhari: 636)
   Translation: “When you hear the Iqamah, walk calmly to the prayer, and maintain tranquility and dignity. Do not rush. Whatever portion of the prayer you catch, pray it, and complete the part you missed.”
   This hadith emphasizes the importance of calmness and dignity even when rushing to catch the prayer after the Iqamah. If we are advised not to rush to the prayer, we should certainly avoid rushing during the prayer itself.

From these hadiths, we learn that rushing through prayer is prohibited and that it should be performed with calmness and composure. There is one very important hadith that every Muslim should remember and apply when praying.

The Most Important Hadith Regarding the Moderation of the Rukn (Pillars) of Prayer, the Hadith of “Masi al-Salah” (One Who Does Not Pray Correctly):

I am presenting to you a very important hadith that is widely known as “Masi al-Salah” (the one who does not perform prayer properly).

Narrated by Abu Huraira (may Allah be pleased with him):

أنَّ رَجُلًا دَخَلَ المَسْجِدَ فَصَلَّى، ورَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ في نَاحِيَةِ المَسْجِدِ، فَجَاءَ فَسَلَّمَ عليه، فَقَالَ له: ارْجِعْ فَصَلِّ فإنَّكَ لَمْ تُصَلِّ فَرَجَعَ فَصَلَّى ثُمَّ سَلَّمَ، فَقَالَ: وعَلَيْكَ، ارْجِعْ فَصَلِّ فإنَّكَ لَمْ تُصَلِّ قَالَ في الثَّالِثَةِ: فأعْلِمْنِي، قَالَ: إذَا قُمْتَ إلى الصَّلَاةِ، فأسْبِغِ الوُضُوءَ، ثُمَّ اسْتَقْبِلِ القِبْلَةَ، فَكَبِّرْ واقْرَأْ بما تَيَسَّرَ معكَ مِنَ القُرْآنِ، ثُمَّ ارْكَعْ حتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ رَأْسَكَ حتَّى تَعْتَدِلَ قَائِمًا، ثُمَّ اسْجُدْ حتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حتَّى تَسْتَوِيَ وتَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حتَّى تَسْتَوِيَ قَائِمًا، ثُمَّ افْعَلْ ذلكَ في صَلَاتِكَ كُلِّهَا (Sahih al-Bukhari: 6667).

Translation: A companion came to the Masjid to pray. The Prophet (peace be upon him) was sitting at a corner of the Masjid. The companion prayed and then came to greet the Prophet (peace be upon him). The Prophet (peace be upon him) said to him, “Go back and pray, for you have not prayed.” The companion went back, prayed again, and greeted the Prophet (peace be upon him) once more. The Prophet (peace be upon him) said again, “Go back and pray, for you have not prayed.” Finally, the companion asked, “Teach me the way to pray.” The Prophet (peace be upon him) instructed him: “When you stand for prayer, perform a complete ablution, then face the Qibla, say the Takbir, and recite what is easy for you from the Qur’an. Then bow (ruku) until you are at ease, rise until you stand straight, prostrate (sujud) until you are at ease in prostration, rise until you are sitting comfortably, and prostate again until you are at ease in prostration, then rise again until you are standing. Do this in every part of your prayer.”

This hadith is of immense importance for understanding how a Muslim should perform their prayer with moderation and tranquility. Scholars have said that this hadith is the foundational reference regarding the pillars and obligations of prayer, and everything mentioned in this hadith is an obligatory part of the prayer. Whoever does not perform these actions in this manner, his prayer is not considered valid, and it is rejected, no matter how many years he prays, even if it is forty or sixty years of worship. It is clearly mentioned that such a person’s forty or sixty years of worship is not counted as worship.

Narrated by Abu Huraira (may Allah be pleased with him):

إن الرجل ليصلي ستين سنة وما تقبل له صلاة ولعله يتم الركوع ولا يتم السجود ويتم السجود ولا يتم الركوع (Silsilat al-Sahihah: 2535).

Translation: A man may pray for sixty years and his prayer is not accepted. He may complete the bowing (ruku) correctly, but not the prostration (sujud), or complete the prostration (sujud) but not the bowing (ruku).

Allahu Akbar! Sixty years of prayer is not considered prayer if one performs the bowing and prostration hastily. There is another hadith that mentions forty years.

Narrated by Hudhayfah (may Allah be pleased with him):

أنَّهُ رأى رجلاً يصلِّي فطفَّفَ ، فقالَ لَهُ حذيفةُ : منذُ كم تصلِّي هذِهِ الصَّلاةَ ؟ قالَ : منذُ أربعينَ عامًا ، قالَ : ما صلَّيتَ منذُ أربعينَ سنةً ، ولو متَّ وأنتَ تصلِّي هذِهِ الصَّلاةَ لمتَّ على غيرِ فطرةِ محمَّدٍ صلَّى اللَّهُ عليْهِ وسلَّمَ ثمَّ قالَ : إنَّ الرَّجلَ ليخففُّ ، ويتمُّ ويحسن (Sahih al-Nasa’i: 1311).

Translation: He saw a man praying hastily and said to him, “How long have you been performing this prayer like this?” The man replied, “For forty years.” Hudhayfah (may Allah be pleased with him) then said: “You have not prayed properly for forty years, and if you died while praying in this manner, you would have died outside the Sunnah of Muhammad (peace be upon him).” Then he said: “A man may pray quickly, but he should complete the prayer properly and in a good manner.”

The original hadith is also found in Sahih al-Bukhari, where it is explicitly mentioned that the person was not performing the bowing and prostration properly.

Narrated by Abu Wail (may Allah be pleased with him):

رَأَى رَجُلًا لا يُتِمُّ رُكُوعَهُ ولَا سُجُودَهُ، فَلَمَّا قَضَى صَلَاتَهُ قالَ له حُذَيْفَةُ: ما صَلَّيْتَ؟ قالَ: وأَحْسِبُهُ قالَ: لو مُتَّ مُتَّ علَى غيرِ سُنَّةِ مُحَمَّدٍ صَلَّى اللهُ عليه وسلَّمَ (Sahih al-Bukhari: 389).

Translation: Hudhayfah (may Allah be pleased with him) saw a man who was not completing his bowing (ruku) and prostration (sujud) properly. After he finished his prayer, Hudhayfah (may Allah be pleased with him) said to him: “You have not prayed.” Abu Wail (the narrator) said, “I think Hudhayfah (may Allah be pleased with him) also said that if you died in this state, you would not die according to the Sunnah of Muhammad (peace be upon him).”

The Pillars of Prayer and Their Requirements:

The scholars have outlined fourteen pillars of prayer: three related to standing (Qiyam), three related to bowing (Ruku), three related to prostration (Sujud), three related to the final Tashahhud, and two related to the entire prayer.

1. Pillars of Qiyam (Standing): Standing with the ability to do so, saying the Takbir at the beginning of prayer, and reciting Surah Al-Fatiha in every rak’ah.
2. Pillars of Ruku (Bowing): Bowing, rising from the bowing position, and standing fully straight after bowing.
3. Pillars of Sujud (Prostration): Prostrating, rising from prostration, and sitting between the two prostrations.
4. Pillars of the Final Tashahhud: Sitting for the final Tashahhud, reciting the final Tashahhud, and turning the head to the right and left to give Salaam.
5. Performing the Pillars in Order and maintaining tranquility and moderation in every part of the prayer, meaning performing each action with calmness and composure.

In summary, it is important to remember that if any of these fourteen pillars are missed in a prayer, that prayer is invalid. The most important errors in prayer are related to the pillars of bowing and prostration. The hadiths above make it clear that failure to bow or prostrate correctly invalidates the prayer, regardless of how many years a person may have been praying. Hence, especially in bowing (ruku) and prostration (sujud), one must practice moderation and tranquility.

Prophetic Teachings on Balance in Ruku and Sujud:

Now, let us present the sayings and commands of the Prophet ﷺ that specifically highlight the importance of balance and composure in ruku (bowing) and sujud (prostration).

1. Abu Mas’ud Al-Ansari (RA) narrates that the Messenger of Allah ﷺ said: لا تُجزئُ صلاةُ الرَّجلِ حتَّى يُقيمَ ظهرَهُ في الرُّكوعِ والسُّجودِ
   (Sahih Abu Dawood: 855)
   Translation: “The prayer of a man is not valid until he straightens his back in both ruku and sujud.”
2. Abu Qatadah (RA) narrates that the Prophet ﷺ said: أسوأُ الناسِ سَرِقَةً ، الذي يسرقُ صلاتَه . قال : وكيف يسرقُ صلاتَه ؟ قال : لا يُتِمُّ ركوعَها ولا سجودَها
   (Sahih Al-Targhib: 533)
   Translation: “The worst thief is the one who steals in his prayer. It was asked, ‘How does he steal his prayer?’ He replied, ‘He does not complete his ruku and sujud properly.'”
3. Saidna Talq bin Ali (RA) narrates that the Prophet ﷺ said: لا ينظرُ اللهُ عزَّ و جلَّ إلى صَلاةِ عبدٍ لا يُقِيمُ فيها صُلْبَهُ بين رُكُوعِها وسُجُودِها
   (Silsilah Sahihah: 2536)
   Translation: “Allah does not look at the prayer of a servant who does not straighten his back between ruku and sujud.”
4. Anas bin Malik (RA) narrates that the Prophet ﷺ said: أَقِيمُوا الرُّكُوعَ والسُّجُودَ فَوَاللَّهِ إنِّي لَأَرَاكُمْ مِن بَعْدِي – ورُبَّما قالَ: مِن بَعْدِ ظَهْرِي – إذَا رَكَعْتُمْ وسَجَدْتُمْ
   (Sahih Bukhari: 742)
   Translation: “Perform ruku and sujud properly. By Allah, I see you from behind, or perhaps he said, from behind my back when you bow and prostrate.”
   
5. Abu Hurairah (RA) narrates that the Prophet ﷺ said: أَما يَخْشَى أحَدُكُمْ -أوْ: لا يَخْشَى أحَدُكُمْ- إذَا رَفَعَ رَأْسَهُ قَبْلَ الإمَامِ، أنْ يَجْعَلَ اللَّهُ رَأْسَهُ رَأْسَ حِمَارٍ؟! أوْ يَجْعَلَ اللَّهُ صُورَتَهُ صُورَةَ حِمَارٍ
   (Sahih Bukhari: 691)
   Translation: “Doesn’t any one of you who raises his head before the Imam fear that Allah may turn his head into the head of a donkey, or make his face resemble that of a donkey?”
   

After reading these hadiths, we realize that many people waste their prayers because they lack balance in ruku and sujud. We pray, but we do not observe the proper alignment of the body in these postures. Instead, we hurry through the motions. However, we should learn from these hadiths and correct our prayers, offering them with full composure. As we saw, if one rushes through ruku or sujud, fearing Allah might turn them into a donkey’s appearance (may Allah protect us).

Prayer is the worship of Allah, and we must perform it according to the method of Prophet Muhammad ﷺ, as he said, “Pray as you have seen me pray.” (Bukhari: 6008)

Now, let us explore the method of the Prophet’s prayer and how he maintained balance and composure:

Barra bin Azib (RA) narrates, he says: كانَ رُكُوعُ النبيِّ صَلَّى اللهُ عليه وسلَّمَ وسُجُودُهُ وبيْنَ السَّجْدَتَيْنِ، وإذا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، ما خَلا القِيامَ والقُعُودَ قَرِيبًا مِنَ السَّواءِ
(Sahih Bukhari: 792)
Translation: “The ruku and sujud of the Prophet ﷺ, the interval between the two prostrations, and when he raised his head from ruku, all these were almost equal in duration, except for the standing and sitting, which were longer due to the recitation and supplication.”

This hadith describes the balanced nature of the Prophet’s prayer. His ruku, sujud, the interval between the two prostrations, and raising the head from ruku were almost of equal duration, except for the standing (due to recitation) and sitting (due to supplication), which were naturally longer.

Given the importance of performing ruku and sujud correctly, let us now clarify how to perform ruku and sujud with balance:

Method of Performing Ruku and Sujud and Maintaining Balance:

• Begin by saying the Takbir (Allahu Akbar), raising both hands to shoulder height, and then go into ruku.
• In ruku, hold both knees firmly with your hands, keep your back and head level, and keep your gaze at the place of prostration.
• Repeat the tasbih (praise of Allah) in ruku to ensure calm and stability.
• When you raise your head from ruku, lift your hands to shoulder level, then lower them and stand still until every part of your body has settled into place. This is called “Qaumah,” which is often neglected, especially among Hanafi followers.
• After standing still, say the supplication for Qauma, then say Takbir again to go into sujud.
• In sujud, place both hands on the ground first, then knees, ensuring that both your hands, nose, and forehead touch the ground while keeping your arms away from the ground and your abdomen away from your thighs. Perform the tasbih in sujud.
• After sujud, sit calmly until your body stabilizes, then make the supplication for sitting between the two prostrations.
• Repeat the same procedure for the second prostration and for all the rak’ahs.

Sahih Hadith on the Prophet’s Prayer:

Saalim Barad narrates:
أتينا عقبةَ بنَ عمرٍو الأنصاريَّ أبا مسعودٍ فقلنا لَه حدِّثنا عن صلاةِ رسولِ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ فقامَ بينَ أيدينا فى المسجدِ فَكبَّرَ فلمَّا رَكعَ وضعَ يدَيهِ علَى رُكبتيهِ وجعلَ أصابعَه أسفلَ من ذلِك وجافى بينَ مرفقيهِ حتَّى استقرَّ كلُّ شيءٍ منهُ ثمَّ قالَ سمعَ اللَّهُ لمن حمدَه فقامَ حتَّى استقرَّ كلُّ شيءٍ منهُ ثمَّ كبَّرَ وسجدَ ووضعَ كفَّيهِ علَى الأرضِ ثمَّ جافى بين مرفقيهِ حتَّى استقرَّ كلُّ شيءٍ منهُ ثمَّ رفعَ رأسَه فجلسَ حتَّى استقرَّ كلُّ شيءٍ منهُ ففعلَ مثلَ ذلِكَ أيضًا ثمَّ صلَّى أربعَ رَكعاتٍ مثلَ هذِه الرَّكعةِ فصلَّى صلاتَه ثمَّ قالَ هَكذا رأينا رسولَ اللَّهِ صلَّى اللهُ عليهِ وسلَّمَ يصلِّي
(Sahih Abu Dawood: 863)
Translation: “We came to Abu Mas’ud Aqbah bin Amr Al-Ansari (RA), and said, ‘Tell us about the prayer of the Messenger of Allah ﷺ.’ He stood up in front of us in the mosque, said Takbir, and when he went into ruku, he placed his hands on his knees, keeping his fingers below his knees, keeping his elbows apart until everything was settled. Then he said, ‘Sami’ Allahu liman hamidah’ and stood up until everything settled. Then he said Takbir again and prostrated, placing his palms on the ground, keeping his elbows apart until everything was settled. Then he raised his head, sat until everything settled, and repeated the same process. Then he prayed four rak’ahs in the same manner and said: ‘This is how we saw the Messenger of Allah ﷺ praying.'”

This hadith also describes the precise and balanced manner in which the Prophet ﷺ performed ruku, sujud, and all parts of the prayer.

Final Message and Advice:

We often fail to protect our prayers as Allah has instructed us. Our prayers are often hurried, and the tranquility and focus required in the postures of prayer are often missing. This makes many of our prayers invalid. We must seriously reflect on why we offer a prayer that is not accepted by Allah. After deep reflection, we should aim to maintain proper balance and composure in our prayers. Those who are ill or excused should pray to the best of their ability in the same manner, as much as they can.

Remember, haste is from Shaytan, and it is not desirable in any act. Allah loves calmness and composure.

The Prophet ﷺ said to Ashaj (RA):
إِنَّ فِيكَ خَصْلَتَيْنِ يُحِبُّهُمَا اللَّهُ، الْحِلْمُ وَالأَنَاةُ
(Muslim: 17)
Translation: “You have two qualities that Allah loves: forbearance and calmness.”

Anas bin Malik (RA) narrates that the Prophet ﷺ said:
التَّأنِّي من اللهِ و العجَلَةُ من الشيطانِ
(Silsilah Sahihah: 1795)
Translation: “Calmness is from Allah, and hastiness is from Shaytan.”

Striving for excellence in goodness and rushing towards good deeds is commendable, but rushing in any action is not desirable. Prayer is the worship of the Lord, and it requires full balance and composure. Without composure, a rushed prayer will be in vain and wasted. Sometimes, due to time constraints and circumstances, we may offer a light prayer, which is permissible, but maintaining composure is essential. This is one of the most important aspects of prayer and its acceptance.

Written by: Maqbool Ahmad Salafi
Jeddah Dawah Center, Al-Salamah – Saudi Arabia