Imāmat, the Excellence of Ẓuhar's Nawāfil, and Twenty Valid Reasons for Missing Jamā'at

How is it to Offer Ṣalāh wearing a Half Sleeved Shirt?

Despite having other clothes, offering Ṣalāh wearing a half-sleeved shirt is Makrūh-e-Tanzīhī. Ḥaḍrat Ṣadrush-Sharī'ah, Muftī Muḥammad Amjad 'Alī A'ẓamī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says, 'Offering Ṣalāh wearing a half-sleeved shirt or a vest despite having other clothes is Makrūh-e-Tanzīhī; if there are no other clothes, there is no repugnance.'

(Fatāwā-e-Amjadiyyah, pp. 193, vol. 1)

Muftī-e-A'ẓam Pakistan Ḥaḍrat Qiblah Muftī Waqār-ud-Dīn Qādirī Raḍavī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says, 'A half-sleeved shirt is assumed as labour-clothes (and a person, in labour-clothes, normally hesitates in coming in front of the nobility). Therefore, the one who hesitates to come in front of others in the labour-clothes, his Ṣalāh will become Makrūh-e-Tanzīhī whereas the one who does not hesitate to do so, his Ṣalāh will not become Makrūh-e-Tanzīhī.'

(Waqār-ul-Fatāwā, vol. 2, pp. 246)

The Excellence of Last two Nafl of Ẓuhar

It is Mustaḥab to offer four Rak'at at a blessed Ḥadīś says, 'Allāh عَزَّوَجَلَّ will render fire Ḥarām for the one regularly offering four (Rak'at) before and four (Rak'at) after Ẓuhar.'

(Jāmi' Tirmiżī, vol. 1, Ḥadīś 428)

Commenting on the foregoing Ḥadīś, Imām Ṭaḥṭāvī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says that such a person would not enter fire at all, his sins would be deleted and Allāh عَزَّوَجَلَّ would make the one whose rights he may have violated pleased with him. Or the Ḥadīś implies that Allāh عَزَّوَجَلَّ will enable him to perform such deeds which will not lead to punishment. (Ḥāshiya-tut-Taḥṭāvī ala Dur-re-Mukhtār, pp. 284, vol. 1) Ḥaḍrat 'Allāmah Shāmī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says, 'There is a glad-tiding for him (the one offering two Nawāfil of Ẓuhar) that he would die with faith and would not enter the Hell.'

(Rad-dul-Muḥtār, pp. 547, vol. 2)

Dear Islamic brothers! اَلْحَمْدُ لِلّٰہ عَزَّوَجَلَّ! We offer ten Rak'at of Ẓuhar Ṣalāh daily; if we offer two more Rak'at Nafl Ṣalāh at the end, completing twelve Rak'at in connection with the sacred number of twelfth of Rabī'-un-Nūr, it would take much time. Make the intention of offering two Nafl Ṣalāh regularly.

Imāmat

There are six pre-conditions of Imāmat for leading those who are not disabled, i.e. leading those who do not have Shar'ī disability. The pre-conditions include:

1.     Being a Muslim with correct Islamic beliefs

2.     Being an adult

3.     Being Sane

4.     Being male

5.     Being correct in recitation of the Holy Qurān

6.     Not being disabled.

(Nūr-ul-Iidah, pp. 73, Bahār-e-Sharī'at, pp. 560, vol. 1)

Conditions of Following an Imām

1.     Intention

2.     Doing Iqtidā (act of following an Imām) and making its intention at the time of Taḥrīmah. The intention can be made before the Taḥrīmah as well provided no such irrelevant act that separates the intention and Taḥrīmah is done.

3.     The Imām as well as Muqtadī's being in the same place

4.     The Ṣalāh of both (the Imām as well as the Muqtadī) has to be the same or Muqtadī's Ṣalāh has to be inclusive in Imām's Ṣalāh.

5.     According to Muqtadī's school of thought, Imām's Ṣalāh's being valid

6.     The Imām as well as Muqtadī's considering the Ṣalāh valid

7.     A woman's not standing next to a man (Subject to certain conditions).

8.     Muqtadī's not being ahead of the Imām

9.     (Muqtadī's) Being aware of Imām's Intiqālāt (transitions)

10. Muqtadī's knowing that the Imām is a resident or a traveller

11. Muqtadī's participating in performing the units of Ṣalāh

12. Muqtadī's being equivalent or inferior as compared to Imām in performing units of Ṣalāh

13. Similarly, Muqtadī's not being superior to Imām in attributes (of Ṣalāh).

(Rad-dul-Muḥtār, pp. 338, vol. 2) (Bahār-e-Sharī'at, pp. 562, vol. 1)

The Imām should make the Following Announcement after Iqāmat

Straighten the Ṣaf (row) by positioning your heels, necks and shoulders in the same alignment. Leaving space between two men is a sin. Making the shoulders touch with others' is Wājib. Straightening the Ṣaf is Wājib. Unless the front Ṣaf is complete up to its ends, deliberately starting Ṣalāh at a rear Ṣaf is the abandonment of a Wājib, Ḥarām and a sin. Do not let minors (aged less than 15 years) stand in the Ṣafs, nor ask them to stand at the corners of the Ṣaf; the Ṣaf for minors should be made at the end.

(For detailed information refer to Fatāwā-e-Razavīyyah, vol. 7, pp. 219 to 225, Razā Foundation Lahore)

Jamā'at (Congregational Prayer)

It is Wājib for a sane, adult, free and capable person to attend the primary Jamā'at of the Masjid. The one missing Jamā'at even once without a valid reason is a sinner and deserving of punishment. If he abandons Jamā'at many times, he is a transgressor and unqualified to give evidence and he will be punished severely. If his neighbours remain silent (did not adopt any strategy to reform him) they will also be sinners.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 340, vol. 2, Ghunyah, 508)

Some of the Honourable Scholars رَحِمَهُمُ اللّٰہُ تَعَالٰی say that the one waiting for the Iqāmat staying at home having heard the Ażān is a sinner and his evidence will not be accepted.

(Fatāwā Raḍawiyyah, Jad Īd, pp. 102, vol. 7)

Twenty Valid Reasons for Missing Jamā'at

1.     The patient having difficulty in getting to the Masjid.

2.     A disabled person

3.     The one whose leg has been cut

4.     A paralysed person

5.     The one who is too old to get to the Masjid.

6.     A blind person, even if there is someone who can take the blind person to the Masjid by holding his hand.

7.     Heavy rain

8.     Too much mud (that is an obstruction for the Muṣallī to get to the Masjid).

9.     Chilly weather

10. Extreme darkness

11. Tornado

12. Fear of the loss of possessions or food

13. Fear of a creditor and he is not in a position to pay back

14. Fear of an oppressor

15. Intense need of defecating

16. Urinating or

17. Breaking wind

18. Presence of food (with a desire of eating).

19. Fear of the departure of caravan

20. Looking after a patient who will be distressed and confused if the attendant goes to offer Ṣalāh with Jamā'at.

All these are the valid reasons for not attending the Jamā'at.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 347, 349, vol. 2)

The Story of the Donkey-Faced Muḥaddiš and the Thirty-Three Makrūhāt-e-Tanzīhī of Ṣalāĥ

Donkey-Resembling Face

Once Ḥaḍrat Sayyidunā Imām Nawavi عَلَیْہِ رَحْمَۃُ اللّٰہِ الْقَوِی went to Damascus to listen to a Ḥadīš from a very famous person who used to teach his students keeping his face covered. Imām Nawavī عَلَیْہِ رَحْمَۃُ اللّٰہِ الْقَوِی learnt a lot from him for a long time but did not see his face. After a long time, when the Muḥaddiš (the famous person) realized that Imām Nawavī عَلَیْہِ رَحْمَۃُ اللّٰہِ الْقَوِی was very eager to acquire the knowledge of Ḥadīš, one day he unveiled his face. To Imām Nawavī's utter astonishment, the face of the Muḥaddiš was like that of a donkey. The Muḥaddiš said, 'Son! Fear from preceding the Imām during Jamā'at (i.e. lowering head for Rukū' or raising it from Rukū' or raising head from Sajdaĥ prior to Imām); when I got to know about this Ḥadīš, I considered it Mustab'ad (unauthentic) due to the unreliability of its narrators and preceded the Imām deliberately, which resulted in my face being distorted in a state that you are seeing now (i.e. my face has turned into the face of a donkey).'

(Baĥār-e-Sharī'at, pp. 560, vol. 1, Mirqat-ul-Mafatiḥ, pp. 221, vol. 3)

1.     Offering Ṣalāĥ wearing just a trousers or a Taĥband (Sarong) despite having other clothes.

(Fatāwa-e-'Ālamgīrī, pp. 106, vol. 1)

2.     Imām's prolonging the Ṣalāh for an acquainted person (to value him) is Makrūh-e-Taḥrīmī; however, if it is aimed at helping him in joining the Ṣalāh, there is no harm in lengthening the Ṣalāh for the amount of time in which Tasbīḥ can be uttered once or twice

(Fatāwā-e-'Ālamgīrī, pp. 108, vol. 1).

3.     Offering Ṣalāh on an illegally seized piece of land, or

4.     On someone else's field that is used for cultivation

(Dur-re-Mukhtār, pp. 54, vol. 2) or

5.     On a ploughed farm,

(ibid)

or

6.     Facing a grave (if there is nothing in between the Muṣallī and the grave).

(Fatāwā-e-'Ālamgīrī, pp. 319, vol. 5)

7.     Offering Ṣalāh in disbelievers' places of worship; even going there is forbidden.

(Rad-dul-Muḥtār, pp. 53, vol. 2)

8.     If a shirt's buttons were left undone in such a way that exposes the chest, the Ṣalāh will become Makrūh-e-Taḥrīmī. However, inside the shirt, if there is any other clothe that keeps the chest still covered, the Ṣalāh will become Makrūh-e-Tanzīhī.

(Bahār-e-Sharī'at, pp. 630, vol. 1)

Ṣalāh and Pictures

9.     Offering Ṣalāh wearing such clothes that have the image of an animate being is Makrūh Taḥrīmī. Wearing such a dress is not permissible even when not offering Ṣalāh.

(Bahār-e-Sharī'at, pp. 627, vol. 1)

10. If the portrait of an animate being is displayed above Muṣallī's head i.e. at the ceiling, the place of Sajdah, at his front, his right or left side, it is Makrūh-e-Taḥrīmī. If the picture is displayed at the rear side, though it is also Makrūh, yet it is less severe than the previous cases.

If the picture is lying on the floor and Sajdah will not be performed on it, there is no repugnance; if the portrait is of an inanimate object such as river, and mountain etc., there is no harm in it.

If the portrait is so tiny that if it is put on the ground and someone sees it standing, the clear shape of facial organs will not be visible, like the portraits of the scene of the Ṭawāf of Ka'bah are so tiny, such portraits are not the cause of repugnance in Ṣalāh.

(Bahār-e-Sharī'at, pp. 627, 628, vol. 1)

However, if the face of even single person becomes clearly visible in the picture of Ṭawāf-crowd, it will remain prohibited.

There is no harm in the pictures in which the body-organs except face such as hand, foot, back, the rear part of face are visible. Similarly, there is no harm in the picture of the face whose eyes, nose, lips etc. have all been erased.

Thirty-three Makrūhāt-e-Tanzīhī of Ṣalāh

Thirty three acts are Makrūh-e-Tanzīhī in Ṣalāh:

1.     Despite having other clothes, offering Ṣalāh wearing the labour-dress,

(Sharḥ-ul-Wiqāyah, pp. 198, vol. 1)

having something in the mouth; if the thing prevents Qirā'at or, because of it, such words are uttered that are not the words of Quran, the Ṣalāh will become invalid.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 496, vol. 2)

2.     Offering Ṣalāh with bare-head out of laziness;

(Dur-re-Mukhtār, pp. 491, vol. 2)

if cap or turban fell from the head during Ṣalāh, it is preferable to pick it up, provided 'Amal-e-Kaśīr is not needed, otherwise, Ṣalāh will become invalid. If there is a need of picking it up again and again, leave it. If not picking up is aimed at attaining Khushū' and Khuḍū' [Humility of body & heart], then not picking up is better.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 491, vol. 2)

If someone is offering Ṣalāh bare-headed or his cap has fallen, the other person should not place his cap onto his head.

3.     In Rukū' or Sajdah, uttering Tasbīḥ less than three times unnecessarily. [if time is about to elapse (for Ṣalāh) or train is about to depart, then it doesn't matter. If the Imām has raised his head (from Rukū' or Sajdah) before the Muqtadī utters Tasbīḥ thrice, the Muqtadī should follow the Imām].

(Bahār-e-Sharī'at, pp. 630, vol. 1)

4.     Removing dust or grass from forehead during Ṣalāh. However, if dust or grass distracts attention from Ṣalāh, there is no harm in removing it.

('Alamgīrī, pp. 105, vol. 1)

5.     Turning fingers from Qiblah in Sajdah etc.

('Alamgīrī, pp. 108 etc. vol. 1)

6.     Man's making his thigh touch his belly in Sajdah.

('Alamgīrī, pp. 109, vol. 1)

7.     Replying to Salām during Ṣalāh with the gesture of hand or nod of head;

(Dur-re-Mukhtār, pp. 497, vol. 2)

replying to Salām verbally will nullify the Ṣalāh.

('Alamgīrī, pp. 98, vol. 1)

8.     Sitting in cross-legged position during Ṣalāh without a reason.

(Dur-re-Mukhtār, pp. 48, vol. 2)

9.     Stretching (as one does having woken up from sleep).

10. Deliberately coughing or clearing throat, if there is a natural need of doing so, there is no harm.

(Bahār-e-Sharī'at, pp. 633, vol. 1, 'Alamgiri, pp. 107, vol. 1)

11. While going down for Sajdah, placing hands on the ground before placing knees without any reason.

(Munya-tul-Muṣallī, pp. 340)

12. Lifting knees before lifting hands without any reason when standing.

(ibid)

13. Keeping head higher or lower than back in Rukū'.

(ibid, pp. 349)

14. Uttering Šanā, Ta'aw-wuż, Tasmiyah and Āmīn loudly in Ṣalāh.

(Ghunyah, pp. 352, 'Alamgīrī, pp. 107, vol. 1)

15. Leaning against a wall etc. without any reason.

(Ghunyah, 353)

16. Not placing hands on knees in Rukū', and

17. Not placing hands on the ground in Sajdah.

('Alamgīrī, pp. 109, vol. 1)

18. Swaying from side to side. [However, Tarāwuḥ, i.e. sometimes applying weight on right foot and sometimes applying weight on left foot, is Sunnah.

(Fatāwā Raḍawiyyah, Jad Īd, pp. 389, vol. 7, Bahār-e-Sharī'at, pp. 634, vol. 1)]

It is Mustaḥab to apply weight on right side when going down for Sajdah and on the left side when standing from Sajdah.

('Alamgīrī, pp. 108, vol. 1)

19. Closing eyes in Ṣalāh; however, if closing eyes brings about Khushū' (humility), it is preferable.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 499, vol. 2)

20. Offering Ṣalāh in front of burning fire. If a fire-torch or a lamp is in front of the Muṣallī, there is no harm.

('Alamgīrī, pp. 108, vol. 1)

21. Offering Ṣalāh in front of such a thing that distracts attention from Ṣalāh; for instance, ornaments or games etc.

(Bahār-e-Sharī'at, pp. 636, vol. 1)

22. Running for Ṣalāh.

(Rad-dul-Muḥtār, pp. 513, vol. 2)

Offering Ṣalāh at the following places is also Makrūh-e-Tanzīhī.

23. At a public path.

24. At a rubbish dump

25. In a slaughter house where animals are slaughtered

26. In a stable i.e. the place where horses are kept

27. In a bathroom

28. On a cattle farm especially where camels are kept

29. On the roof of a toilet or

30. In a desert without a Sutrah (provided there is a possibility of people passing across the front of the Muṣallī).

(Dur-re-Mukhtār, pp. 52, 54, vol. 2) (Bahār-e-Sharī'at, pp. 636, 637, vol. 1)

31. Swatting a fly or mosquito with hand without any reason.

('Alamgīrī, pp. 109, vol. 1)

(If a louse or mosquito harms the Muṣallī, there is no harm in killing it provided 'Amal-e-Kaśīr is avoided).

(Ghunyah, pp. 353, Bahār-e-Sharī'at, pp. 635, vol. 1)

32. Any such 'Amal-e-Qalīl that is beneficial for the Muṣallī (rectifies Ṣalāh) is permissible, whereas the one that is not beneficial (does not rectify Ṣalāh) is Makrūh.

('Alamgīrī, pp. 105, vol. 1)

33. Offering Ṣalāh wearing clothes with their stitched-side out; or hanging such clothing over body.

(Fatāwā-e-Razavīyyah, V7, P358-360, Fatāwā-e-Ahl-e-Sunnat)

Grit, Knuckle-Cracking, Tashbīk & Other Makrūĥāt-e-Taḥrīmaĥ of Ṣalāĥ

Removing Grit during Ṣalāĥ

1.     It is Makrūĥ-e-Taḥrīmī to remove grit during Ṣalāĥ.

(Dur-re-Mukhtār, pp. 493, vol. 2) (Rad-dul-Muḥtār, pp. 493, vol. 2)

Ḥaḍrat Sayyidunā Jābir رَضِيَ ٱللَّٰهُ عَنْهُ said that when he asked the beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم about touching grit during Ṣalāĥ, the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, 'Once, and if you avoid doing so, it is better than a hundred black-eyed she-camels.'

(Ṣaḥīḥ ibn-e-Khuzaīmaĥ, pp. 52, vol. 2, Ḥadīš 897)

However, if Sajdaĥ cannot be performed according to Sunnaĥ due to grit, removing it once is allowed. Further, if any Wājib cannot be performed without removing the grit, removing it is Wājib in this case even if there is the need of removing it more than one time."

(Dur-re-Mukhtār, pp. 493, vol. 2, Rad-dul-Muḥtār, pp. 493, vol. 2)

Cracking Knuckles

2.     It is Makrūĥ-e-Taḥrīmī to crack knuckles during Ṣalāĥ.

(Dur-re-Mukhtār, pp. 493, vol. 2)

Ḥaḍrat Sayyidunā Khātim-ul-Muḥaqqiqīn Ḥaḍrat 'Allāmaĥ Ibn-e-'Abidīn Shāmī رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہ has mentioned a narration with the reference of Sunan-e-Ibn-e-Mājaĥ that the beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'Don't crack your knuckles during Ṣalāĥ.' (Sunan Ibn Mājaĥ, pp. 514, vol. 1, Ḥadīš 965) Another narration with the reference of 'Mujtaba' says that the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم prohibited from cracking knuckles at the time of waiting for Ṣalāĥ. One more narration says that knuckle-cracking was forbidden for the one going for offering Ṣalāĥ. On the basis of the foregoing Aḥādīš, the following three rulings were proved:

a)     Cracking knuckles during Ṣalāĥ as well as Tawābi'i (connectors of) Ṣalāĥ such as is going for offering Ṣalāĥ or waiting for Ṣalāĥ is Makrūĥ-e-Taḥrīmī.

(Baĥār-e-Sharī'at, pp. 625, vol. 1)

b)    Cracking knuckles unnecessarily when not offering Ṣalāĥ (nor even during Tawābi'i Ṣalāĥ) is Makrūĥ-e-Tanzīĥī.

c)     When not offering Ṣalāĥ, cracking knuckles out of a need such as giving rest to fingers is Mubāḥ.

(Rad-dul-Muḥtār, pp. 493-494, vol. 2)

3.     Tashbīk, i.e. intermixing the fingers of one hand with those of the other.

(Dur-re-Mukhtār, pp. 493, vol. 2)

The Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'The one proceeding to Masjid should not do Tashbīk i.e. he should not intermix both hands' fingers with each other, (as) verily, he is in Ṣalāĥ.'

(Jāmi' Tirmiżī, pp. 396, vol. 1, Ḥadīš 386)

Tashbīk is Makrūĥ-e-Taḥrīmī at the time of waiting for Ṣalāĥ as well as going for offering Ṣalāĥ.

(Baĥār-e-Sharī'at, pp. 625, vol. 1, Dur-re-Mukhtār, pp. 493, vol. 2)

Placing Hand on Back

4.     Placing hand on back during Ṣalāĥ is Makrūĥ-e-Taḥrīmī. One should not place hand on the back i.e. at the middle of both the sides without a reason even when not offering Ṣalāĥ.

(Dur-re-Mukhtār, pp. 494, vol. 2)

The Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said that placing hand on back is the comfort of those who would be in Hell.

(Sharḥ-us-Sunnaĥ-lil-Baghawī, pp. 313, vol. 2, Ḥadīš 731)

In other words, it is the practice of the Jews who would be in Hell; in reality, there would be no comfort for those who would be in Hell."

(Baĥār-e-Sharī'at, pp. 618, vol. 1)

Looking Towards the Sky

5.     It is Makrūĥ-e-Taḥrīmī to raise the eye-sight towards the sky during Ṣalāĥ.

(Baĥār-e-Sharī'at, pp. 626, vol. 1)

The beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'How are those who raise eyes towards the sky during Ṣalāĥ; they had better refrain from it or else their eyes will be plucked.'

(Ṣaḥīḥ Bukhārī, pp. 265, vol. 1, Ḥadīš 750)

6.     Seeing here and there by turning the face (whether completely or partially) during Ṣalāĥ is Makrūĥ-e-Taḥrīmī. Seeing here and there unnecessarily just by turning eyes without turning face is Makrūĥ-e-Tanzīĥī; and if it is rarely done out of a need, there is no harm.

(Baĥār-e-Sharī'at, pp. 626, vol. 1)

The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'The mercy of Allāĥ remains attentive to the Muṣallī unless he sees hither and thither; when the Muṣallī turns his face, His (Allāĥ's) mercy also turns.'

(Sunan Abū Dāwūd, pp. 344, vol. 1, Ḥadīš 909)

7.     Men's keeping their forearms laid (on the ground) in Sajdaĥ.

(Dur-re-Mukhtār, pp. 496, vol. 2, Rad-dul-Muḥtār, pp. 496, vol. 2)

Looking Towards the Muṣallī

8.     To offer Ṣalāĥ facing the face of a person is Makrūĥ-e-Taḥrīmī. For the other person, it is impermissible and sin to turn face towards the Muṣallī. If someone starts offering Ṣalāĥ facing the face of a person who was beforehand sitting in that direction, the one starting Ṣalāĥ will be sinner and will be accused, otherwise, the one turning face towards a Muṣallī will be sinner and will be accused.

(Dur-re-Mukhtār, pp. 496-497, vol. 2)

All those who look back after the Salām of Jamā'at is performed, facing the face of the Muṣallī offering Ṣalāĥ just behind them or those who stand facing him and wait for him to perform Salām so that they could go back or those who make announcement, deliver Dars or Speech sitting or standing just in front of the Muṣallī, all should repent.

9.     To cover the nose and the mouth during Ṣalāĥ.

(Dur-re-Mukhtār, pp. 511, vol. 2) (Fatāwa-e-'Ālamgīrī, pp. 106, vol. 1)

10. Clearing throat, i.e. bringing phlegm to the mouth unnecessarily.

(Dur-re-Mukhtār, pp. 511, vol. 2)

11. Yawning deliberately during Ṣalāĥ is Makrūĥ-e-Taḥrīmī;

(Marāqil Falāḥ, pp. 354)

but if it is spontaneous, there is no harm in it; yet it is Mustaḥab to stifle it. The beloved and blessed Prophet of Allāĥ صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'If someone feels the need of yawning during Ṣalāĥ; he should stifle it as long as possible, because Satan enters the mouth.'

(Ṣaḥīḥ Muslim, pp. 1597, Ḥadīš 2995)

12. To recite the Holy Qurān in the reverse order (for example, reciting Sūraĥ-e-Laĥab in the first Rak'at and Sūraĥ-e-Nasr in the second)

13. Missing a Wājib. For example, going down for Sajdaĥ without standing erect in Qawmaĥ or going for the second Sajdaĥ without straightening the back in Jalsaĥ is Makrūĥ-e-Taḥrīmī.

(Baĥār-e-Sharī'at, pp. 629, vol. 1)

A large number of Muslims seem involved in this sin. Remember! It is Wājib to repeat all such Ṣalāĥs.

14. Reciting the Holy Qurān in any other unit of Ṣalāĥ except Qiyām.

(Baĥār-e-Sharī'at, pp. 629, vol. 1)

15. Completing Qirā-at having bent for Rukū'.

(ibid)

16. Muqtadī's bending for Rukū' or going down for Sajdaĥ etc. or raising head prior to the Imām, all are Makrūĥ-e-Taḥrīmī.

(ibid)

Ḥaḍrat Sayyidunā Imām Mālik narrates via Ḥaḍrat Sayyidunā Abū Huraīrah رَضِيَ ٱللَّٰهُ عَنْهُthat the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'The one who raises and lowers his head before the Imām does, the hair of his forehead are in the hand of Satan.'

(Muwaṭṭan Imām-e-Mālik, pp. 102, vol. 1, Ḥadīš 212)

Similarly, Ḥaḍrat Sayyidunā Abū Huraīraĥ رَضِيَ ٱللَّٰهُ عَنْهُnarrates that the Holy Prophet صَلَّى صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'Does the person raising his head before the Imām not fear that Allāĥ عَزَّوَجَلَّ turns his head with the head of a donkey?'

(Ṣaḥīḥ Muslim, pp. 228, Ḥadīš 427)