In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
Abridged Sahih al-Bukhari
Chapter: People Asking the Imam for Rain During a Drought
Narrated by Ibn ‘Umar, he said:
I often recall the words of the poet
while I look at the face of the Prophet, peace be upon him, praying for rain,
and he would not descend until every gutter flowed with water.
"And a fair-skinned one, through whose face the clouds are asked for rain,
a succor to the orphans, a protector of the widows."
This is a statement of Abu Talib.
Commentary on the hadith:
"Until it flows" (yajishu): a thing is said to 'jasha' when it moves or surges.
Here, it is a metaphor for the abundance of rain.
"Every gutter" (mizab):
The gutter is that from which water flows down from a high place.
"Succor to the orphans" (thumal al-yatama):
Meaning he feeds the orphans and takes care of their affairs.
"Protector of the widows" (‘ismatun lil-aramil):
Meaning he prevents them from need and destitution.
This is a statement of Abu Talib,
meaning the uncle of the Prophet, peace be upon him.
From the benefits of the hadith:
The hadith demonstrates the swiftness with which the supplication of the Prophet, peace be upon him, was answered.
For the Messenger of Allah, peace be upon him, would not descend from the pulpit after praying for rain
until every gutter was overflowing with water.
It also shows that a person may be reminded of one thing by another.
Thus, Ibn ‘Umar, may Allah be pleased with them both, whenever he saw rain,
he would recall the prayer for rain of the Messenger of Allah, peace be upon him.
The hadith indicates that poetry in praise of Islam and the Messenger, peace be upon him,
is praiseworthy, not blameworthy.
Narrated by Anas ibn Malik:
That ‘Umar ibn al-Khattab, may Allah be pleased with him, whenever they suffered a drought,
would pray for rain through al-‘Abbas ibn ‘Abd al-Muttalib.
He would say:
"O Allah, we used to beseech You through our Prophet, and You would grant us rain;
and now we beseech You through the uncle of our Prophet, so grant us rain."
He said: And they would be granted rain.
Commentary on the hadith:
"Whenever they suffered a drought" (idha qahtu):
Meaning when the rainfall was withheld from them.
"O Allah, we used to beseech You through our Prophet":
Meaning during his lifetime, peace be upon him.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of seeking intercession through the supplication of a righteous person during a prayer for rain.
It also shows the recommendation of seeking intercession through people of goodness and righteousness,
and the people of the house of Prophethood.
It also highlights the virtue of al-‘Abbas and ‘Umar, may Allah be pleased with them both.
In the report,
there is guidance to observe the status of people and place them in their proper ranks.
Chapter: Supplication During the Prayer for Rain While Standing
Narrated by Abu Ishaq, he said:
‘Abdullah ibn Yazid al-Ansari went out,
and al-Bara’ ibn ‘Azib went out with him,
as did Zayd ibn Arqam, may Allah be pleased with them.
He prayed for rain,
and he stood before them on his feet, without a pulpit.
He sought forgiveness,
then he prayed two rak‘ahs, reciting aloud.
He did not call the adhan nor the iqamah.
Abu Ishaq said:
‘Abdullah ibn Yazid al-Ansari had seen the Prophet, peace be upon him.
Commentary on the hadith:
"‘Abdullah ibn Yazid al-Ansari went out":
Meaning to the open desert.
This was when he was the governor of Kufa.
"He prayed for rain":
Meaning ‘Abdullah ibn Yazid, may Allah be pleased with him.
"And ‘Abdullah ibn Yazid al-Ansari had seen the Prophet, peace be upon him":
The intent is:
That the action of the Companion, may Allah be pleased with him, carries the authority of a Prophetic ruling (marfu‘).
From the benefits of the hadith:
It is derived from the hadith:
The recommendation of seeking forgiveness during the prayer for rain.
It also shows the legitimacy of reciting aloud in the prayer for rain.
It also shows that the prayer for rain does not require an adhan or an iqamah.
Chapter: People Raising Their Hands with the Imam During the Prayer for Rain
Narrated by Anas, may Allah be pleased with him:
That the Messenger of Allah, peace be upon him,
would not raise his hands in any of his supplications
except in the prayer for rain;
for he would raise his hands
until the whiteness of his armpits could be seen.
Commentary on the hadith:
"Until the whiteness of his armpits could be seen":
Meaning an exaggeration in raising the hands.
From the benefits of the hadith:
It is derived from the hadith:
That the Sunnah in the supplication for rain
is to exaggerate in raising the hands,
because it is a supplication of hope and earnest desire.
It also shows that the follower (ma’mum) follows the Imam in this.
Chapter: What is Said When it Rains
Narrated by ‘A’ishah:
That the Messenger of Allah, peace be upon him,
whenever he saw rain, would say:
"O Allah, a beneficial downpour."
"O Allah, a beneficial downpour."
Commentary on the hadith:
"O Allah, a beneficial downpour" (sayyiban nafi‘an):
Meaning: We ask You for abundant, beneficial rain that is not harmful.
From the benefits of the hadith:
It is derived from the hadith:
The recommendation of using the transmitted supplications at the time of rainfall,
and asking Allah, the Almighty and Majestic, that the rain be beneficial and not harmful.
Chapter: When the Wind Blows
Narrated by Anas ibn Malik, he said:
Whenever a fierce wind blew,
it would be recognized on the face of the Prophet, peace be upon him.
Commentary on the hadith:
"Fierce" (shadidah): meaning strong.
"Blew" (habbat): meaning it surged and intensified.
"It would be recognized on the face of the Prophet, peace be upon him":
Meaning the effect of the wind was recognized in the change of the Prophet’s face, peace be upon him,
by the appearance of a sign of fear upon him,
fearing that the wind might have been sent as a punishment.
From the benefits of the hadith:
It is derived from the hadith:
That the wind is one of the soldiers of Allah, the Almighty.
The hadith indicates that the state of the believer is between fear and hope.
Chapter: The Statement of the Prophet, peace be upon him:
"I have been aided by the easterly wind (al-Saba)."
Narrated by Ibn ‘Abbas:
That the Prophet, peace be upon him, said:
"I have been aided by the easterly wind,
and the people of ‘Ad were destroyed by the westerly wind (al-Dabur)."
Commentary on the hadith:
"By the easterly wind" (bi-al-Saba): meaning the wind from the east.
It is also said:
That which comes from behind you when you face the Qiblah.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of a person informing others of what Allah has favored him with,
by way of speaking of Allah’s blessing and expressing gratitude.
It also provides guidance to take heed from past nations.
Chapter: What is Said Regarding Earthquakes and Signs
Furthermore, it is derived from the hadith:
Chapter: What is Said Regarding Earthquakes and Signs
Narrated by Ibn ‘Umar, he said:
The Prophet, peace be upon him, mentioned:
"O Allah, bless us in our Sham (Levant).
O Allah, bless us in our Yemen."
They said: "O Messenger of Allah,
and in our Najd?"
He said:
"O Allah, bless us in our Sham.
O Allah, bless us in our Yemen."
They said: "O Messenger of Allah,
and in our Najd?"
I think he said on the third time:
"There are earthquakes and tribulations,
and from there the horn of Satan will emerge."
Commentary on the hadith:
"Bless" (barik):
Blessing (barakah):
The abundance of good and its continuity.
"Our Najd":
Which is the direction of Iraq.
"The horn of Satan":
Meaning his followers and his party.
It is also said that the Dajjal will emerge from there.
From the benefits of the hadith:
The hadith establishes the superiority of some places over others by textual evidence.
It also provides guidance to stay away from the sources of tribulations.
Chapter:
None knows when rain will come except Allah.
Narrated by Ibn ‘Umar, may Allah be pleased with them both:
From the Prophet, peace be upon him, who said:
"The keys of the Unseen are five."
In a narration:
“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)
None knows them except Allah:
None knows what the wombs contain except Allah;
none knows what will happen tomorrow except Allah;
none knows when rain will come except Allah;
in a narration:
"And no soul knows what it will earn tomorrow,"
“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)
and none knows when the Hour will be established except Allah.
Commentary on the hadith:
"None knows what the wombs contain":
Meaning what is diminished from what is within them,
whether the fetus perishes,
or it dwindles or vanishes.
"The Hour will be established":
The Hour is the Day of Resurrection.
From the benefits of the hadith:
The hadith invalidates the conjectures of astrologers in their engagement with knowledge of the Unseen.
It also shows that whoever claims knowledge of the Unseen has lied.
Book of the Eclipse
Chapter: Prayer During a Solar Eclipse
Narrated by Abu Bakrah, he said:
The sun was eclipsed during the time of the Messenger of Allah, peace be upon him,
and he went out dragging his cloak,
until he reached the mosque,
and the people gathered to him,
and he led them in a two-rak‘ah prayer,
The sun cleared.
He said:
"The sun and the moon are two signs among the signs of Allah.
They do not eclipse for the death of anyone,
according to one narration,
nor for his life.
Rather, Allah the Almighty strikes fear into His servants through them.
When that happens,
pray and supplicate until what you are experiencing is dispelled."
That was because a son of the Prophet, peace be upon him, had died,
who was called Ibrahim.
People spoke about that.
Commentary on the hadith:
Chapter: Prayer during a solar eclipse.
The eclipse prayer is a prayer of awe.
The prayer for rain (istisqa') is a prayer of longing.
He was dragging his garment,
meaning in a state of alarm.
The people flocked to him,
meaning they returned to him and gathered.
It was also said:
They came in succession,
one after another.
The meaning of gathering is more apparent in this context.
The sun cleared,
meaning it was uncovered and became visible.
"Dispelled" means it passes away.
From the benefits of the hadith:
It is derived from the hadith
that the Sunnah for the eclipse prayer is two rak'ahs.
It also contains the obligation of seeking refuge with Allah the Almighty,
and supplicating for the removal of distress.
A scholar must dispel misconceptions
and correct doctrinal errors
related to cosmic phenomena.
The hadith also points to the greatness of the blessing of the sun and the moon.
From Abu Mas'ud, who said:
The Messenger of Allah, peace be upon him, said:
"The sun and the moon do not eclipse for the death of anyone, nor for his life.
Rather, they are two signs among the signs of Allah.
So when you see them, pray."
From Ibn 'Umar, may Allah be pleased with them both:
From the Prophet, peace be upon him, who said:
"The sun and the moon do not eclipse for the death of anyone, nor for his life.
Rather, they are two signs among the signs of Allah.
So when you see them, pray."
From al-Mughirah Ibn Shu'bah, who said:
The sun eclipsed on the day Ibrahim died.
The people said,
"It eclipsed for the death of Ibrahim."
So the Messenger of Allah, peace be upon him, said:
"The sun and the moon are two signs among the signs of Allah.
They do not eclipse for the death of anyone, nor for his life.
So when you see them,
supplicate to Allah and pray until it clears."
Commentary on the hadith:
"Two signs among the signs of Allah,"
meaning two markers from the signs of Allah,
indicating His oneness and His immense power,
or two signs to frighten His servants with His might and severity.
"When you see them,"
the dual form is used in reference to the sun and the moon.
"For the death of anyone, nor for his life,"
meaning because of the death of someone or because of his life.
Ibrahim was the son of the Prophet, peace be upon him,
and his mother was Mariyah the Copt, may Allah be pleased with her.
He passed away in the tenth year of the Hijrah.
"Until it clears" means until the eclipse passes.
From the benefits of the hadith:
It is derived from the hadith:
Seeking refuge with the Most Gracious, the Most Merciful, to remove distress.
The hadith states that the sun and the moon are two signs with which Allah strikes fear into His servants.
The hadiths contain a refutation of those who claim that the planets have an influence on earthly events.
Chapter: Charity during an eclipse.
From 'A'ishah, who said:
The sun eclipsed during the time of the Messenger of Allah, peace be upon him.
In one narration:
It returned in the forenoon.
The Messenger of Allah, peace be upon him, passed between the dwellings.
In one narration:
He sent a caller to announce: "Prayer is gathering."
The Messenger of Allah, peace be upon him, led the people in prayer.
He stood and prolonged the standing.
In one narration:
He said the takbir, and the Messenger of Allah, peace be upon him, recited a long recitation.
Then he said the takbir.
In one narration:
The Prophet, peace be upon him, recited aloud in the eclipse prayer.
Then he bowed and prolonged the bowing.
Then he stood and prolonged the standing,
which was shorter than the first standing.
Then he bowed and prolonged the bowing,
which was shorter than the first bowing.
Then he prostrated and prolonged the prostration.
Then he did in the second rak'ah what he did in the first.
In one narration:
He completed four bowings and four prostrations.
Then he left, and the sun had cleared.
He delivered a sermon to the people.
He praised Allah and extolled Him.
Then he said:
"The sun and the moon are two signs among the signs of Allah.
They do not eclipse for the death of anyone, nor for his life."
In one narration:
"Rather, they are two signs among the signs of Allah that He shows to His servants.
So when you see that,
supplicate to Allah, say the takbir,
pray, and give charity."
Then he said:
"O Ummah of Muhammad!
By Allah, there is no one more jealous than Allah that His servant or His maidservant should commit adultery.
O Ummah of Muhammad!
By Allah, if you knew what I know,
you would laugh little and weep much."
In one narration:
Then he commanded them to seek refuge from the punishment of the grave.
Commentary on the hadith:
"During the time of the Messenger of Allah, peace be upon him,"
meaning in his era.
"Which was shorter than the first standing,"
meaning he prolonged the recitation.
It is less than the recitation in the first standing.
"Then he did in the second rak'ah what he did in the first,"
meaning he stood twice,
and recited twice,
and prolonged the recitation, bowing, and prostration.
"Then he left,"
meaning from the prayer,
"and the sun had cleared,"
meaning it was uncovered and appeared.
"Between the dwellings,"
by "dwellings" is meant the houses of the wives of the Prophet, peace be upon him.
"O Ummah of Muhammad!"
In this call, there is a sense of compassion,
just as a father addresses his child.
"By Allah, there is no one more jealous,"
meaning from the attribute of jealousy.
"By Allah, if you knew what I know, you would laugh little and weep much,"
meaning if you knew the greatness of Allah's retribution against the criminals and the severity of His punishment,
and the horrors of the Day of Resurrection and its states as I have known them,
you would not laugh at all.
From the benefits of the hadith:
It is derived from the hadith:
Hastening to prayer, dhikr, takbir, and charity
upon the occurrence of a solar or lunar eclipse,
or similar events like earthquakes or intense darkness,
and other such horrors.
The hadith explains the manner of the eclipse prayer:
In every rak'ah, there are two bowings.
The hadith contains the command to supplicate and beseech Him in prayer.
It encourages performing good deeds,
especially charity, the benefit of which is far-reaching.
It establishes the legitimacy of the Imam's exhortation during such signs,
and commanding the people to perform acts of righteousness.
It contains the prohibition of sins,
and a warning against major sins.
The hadith shows that the Prophet, peace be upon him, was the most knowledgeable of creation regarding Allah the Almighty,
and that there is no law except through his path, peace be upon him.
The hadith points to the prohibition of adultery.
Chapter: The call "Prayer is gathering" during an eclipse.
From 'Abdullah Ibn 'Umar, who said:
When the sun eclipsed during the time of the Messenger of Allah, peace be upon him,
it was announced: "Prayer is gathering."
The Prophet, peace be upon him, bowed twice in his prostration.
Then he stood,
and bowed twice in his prostration.
Then he sat.
Then it cleared from the sun.
He said:
And 'A'ishah, may Allah be pleased with her, said:
"I have never prostrated a prostration longer than that."
Commentary on the hadith:
"Prayer is gathering,"
meaning without adhan or iqamah.
"Then it cleared from the sun,"
meaning it appeared.
From the benefits of the hadith:
It is derived from the hadith:
That it is not prescribed for the eclipse prayer to have an adhan or iqamah.
It contains the recommendation of long prostration in the eclipse prayer.
The wisdom in that is
that the eclipse prayer is a prayer of awe and seeking refuge with Allah the Almighty,
and the closest a servant is to his Lord is when he is prostrating.
Thus, the length of the prostration corresponds to the length of seeking refuge and drawing near to Allah, the Glorified and Exalted.
Chapter: Seeking refuge from the punishment of the grave during an eclipse.
From 'A'ishah, the wife of the Prophet, peace be upon him:
A Jewish woman came to ask her.
She said to her:
"May Allah protect you from the punishment of the grave."
'A'ishah, may Allah be pleased with her, asked the Messenger of Allah, peace be upon him,
"Are people punished in their graves?"
The Messenger of Allah, peace be upon him, said:
"I seek refuge in Allah from that."
In one narration:
"Yes, the punishment of the grave."
'A'ishah, may Allah be pleased with her, said:
"I never saw the Messenger of Allah, peace be upon him, after that,
pray a prayer without seeking refuge from the punishment of the grave."
Commentary on the hadith.
That a Jewish woman...
Meaning a Jewish woman...
...came to ask her.
Meaning she was seeking a need.
Meaning He punishes people in their graves.
This question...
...is because the knowledge was with 'A'ishah, may Allah be pleased with her.
That punishment and reward...
...only occur after the Resurrection.
This is why she asked.
"Seeking refuge in Allah from that."
Meaning, seeking shelter with Allah the Exalted from the punishment of the grave.
From the benefits of the hadith.
It is derived from the hadith...
...the affirmation of the punishment of the grave.
The people of the Sunnah are in consensus regarding belief in the punishment of the grave and affirming it.
The hadith contains evidence that the state of the punishment of the grave is grave.
Therefore, the Prophet, peace and blessings of Allah be upon him, sought refuge from it.
And he commanded that one seek refuge from it.
Chapter: Dhikr during an eclipse.
On the authority of Abu Musa, who said:
The sun eclipsed.
The Prophet, peace and blessings of Allah be upon him, stood up in alarm.
Fearing that the Hour had arrived.
He came to the mosque.
He prayed with the longest standing, bowing, and prostration.
I had never seen him do it before.
And he said:
"These signs that Allah sends..."
"...do not occur due to the death or life of anyone."
"Rather, Allah uses them to strike fear into His servants."
"So if you see anything of that..."
"...then hasten to His remembrance, His supplication, and His seeking of forgiveness."
Commentary on the hadith.
"The Prophet, peace and blessings of Allah be upon him, stood up in alarm."
Meaning, afraid.
"Fearing," meaning, afraid.
"That the Hour had arrived."
Meaning, that it had begun.
"These signs..."
...meaning the portents.
Such as solar and lunar eclipses.
Earthquakes, severe winds, and the like.
For in each of them, Allah the Exalted strikes fear into His servants.
Perhaps they might return [to Him].
"So if you see anything of that..."
...meaning from those signs.
"...then hasten to His remembrance, His supplication, and His seeking of forgiveness."
Meaning, turn to Him, the Almighty and Majestic.
And seek His aid to avert the occurring event.
From the benefits of the hadith.
It is derived from the hadith...
...that the sun and the moon are among the signs of Allah, the Almighty and Majestic.
He uses them to strike fear into His servants.
It contains guidance to persist in seeking forgiveness to avert calamity.
It contains [the instruction] to hasten to remembrance, supplication, and worship.
When frightening signs appear.
Chapters on the Prostration of the Qur'an.
Chapter: What has been narrated regarding the prostration of the Qur'an and its Sunnah.
On the authority of 'Abdullah, may Allah be pleased with him, who said:
"The first Surah in which a prostration was revealed was [Surah] al-Najm."
He said:
The Messenger of Allah, peace and blessings of Allah be upon him, prostrated.
And those behind him prostrated.
Except for one man.
I saw him take a handful of dust and prostrate upon it.
I saw him after that killed as a disbeliever.
He was Umayyah Ibn Khalaf.
Commentary on the hadith.
"The first Surah in which a prostration was revealed was al-Najm."
Meaning, in Makkah.
"And those behind him prostrated."
Meaning, with the Prophet, peace and blessings of Allah be upon him.
"He took a handful of dust and prostrated upon it."
Meaning, he did so out of arrogance.
"I saw him."
The observer is 'Abdullah Ibn Mas'ud, may Allah be pleased with him.
From the benefits of the hadith.
It is derived from the hadith...
...the reason for the obligation of the prostration of recitation.
Recitation is for the one reciting.
And listening is for the one listening.
It contains the affirmation of the prostration of Surah al-Najm.
The hadith contains an indication of the condemnation of arrogance.
And the evil end of the arrogant.
Chapter: The prostration of [Surah] Sad.
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
"Sad is not among the obligatory prostrations."
"Yet I saw the Prophet, peace and blessings of Allah be upon him, prostrate during it."
Commentary on the hadith.
"Not among the obligatory prostrations."
It is not among the prostrations whose performance is confirmed as mandatory.
From the benefits of the hadith.
It is derived from the hadith...
...that the basis for prostrations is [based on] divine instruction (tawqif).
The hadith indicates the affirmation of the prostration of Surah Sad.
There is a difference of opinion regarding its emphasis.
Chapter: The prostration of Muslims with the polytheists.
The polytheist is impure and does not have wudu'.
On the authority of Ibn 'Abbas, may Allah be pleased with them both:
That the Prophet, peace and blessings of Allah be upon him, prostrated during [Surah] al-Najm.
And the Muslims and the polytheists prostrated with him.
As did the Jinn and mankind.
Commentary on the hadith.
"And the Jinn and mankind."
The way of knowing the prostration of the Jinn is through revelation.
From the benefits of the hadith.
The hadith affirms the world of the Jinn.
And that the Jinn are held accountable just like humans.
It contains [the principle] that impurity is of two types.
Physical and spiritual.
Chapter: One who recites a prostration verse and does not prostrate.
On the authority of Zayd Ibn Thabit, who said:
I recited [Surah] al-Najm to the Prophet, peace and blessings of Allah be upon him.
And he did not prostrate during it.
Commentary on the hadith.
"Al-Najm," meaning Surah al-Najm.
From the benefits of the hadith.
The hadith shows the Companions presenting the Qur'an.
To the Prophet, peace and blessings of Allah be upon him.
And that the prostration of recitation is based on divine instruction.
Chapter: One who prostrates when the reciter prostrates.
On the authority of Ibn 'Umar, who said:
The Prophet, peace and blessings of Allah be upon him, used to...
...recite a prostration verse while we were with him.
He would prostrate, and we would prostrate with him.
We would become crowded.
Until one of us could not find [a place] for his forehead.
A spot to prostrate upon.
Commentary on the hadith.
"We would become crowded until one of us could not find..."
Meaning, some of us.
"A spot," meaning a place.
From the benefits of the hadith.
The hadith shows that the prostration of recitation...
...is for the reciter and the listener.
It contains [the virtue of] eagerness to do good.
And racing toward it.
It contains the necessity of following his [the Prophet's] actions.
Chapter: One who holds that Allah, the Almighty and Majestic...
...did not make the prostration obligatory.
On the authority of Rabi'ah Ibn 'Abdullah...
...Ibn al-Hudayr al-Taymi:
That 'Umar Ibn al-Khattab, may Allah be pleased with him...
...recited on Friday from the pulpit...
...Surah al-Nahl.
Until, when he reached the prostration [verse]...
...he descended and prostrated.
And the people prostrated.
Until, when the following Friday came...
...he recited it.
Until, when he reached the prostration [verse]...
He said:
"O people!"
"We pass by the prostration [verses]."
"Whoever prostrates has done right."
"And whoever does not prostrate..."
"...there is no sin upon him."
And 'Umar, may Allah be pleased with him, did not prostrate.
"He descended and prostrated."
Meaning, he descended from the pulpit and prostrated.
"The following [Friday]."
Meaning, the upcoming one.
"We pass by the prostration [verses]."
Meaning, we recite or hear a verse containing a prostration.
"Whoever prostrates has done right."
Meaning, in his action, he has followed the Sunnah.
"And whoever does not prostrate, there is no sin upon him."
The negation of sin for one who leaves the action by choice...
...indicates that it is not obligatory.
From the benefits of the hadith.
It is derived from the hadith...
...that the action of a Companion which cannot be reached through [personal] opinion...
...has the status of a raised [Prophetic] report.
It contains the statement of a Companion while the others remain silent.
This is considered a tacit consensus.
The hadith shows that people in prayer are followers of their Imam.
It contains the permissibility of a slight pause between the recitation and the prostration.