The specific are seventeen:
1- the Imam waiting in the prayer for the one whose footsteps he heard[1]
2- lengthening the second unit more than the first in the obligatory prayers[2]
3- The Imam and follower halting at a verse regarding mercy and punishment, this applies to the munfarid in the obligatory prayers only[3]
4- Prostrating on the coil of the turban[4]
5- Men pressing their thighs against the stomach[5]
6- Likewise their placing their arms on the ground
7- Removing a shirt or cap, likewise wearing them with slight movement[6]
8- The Imam lengthening the prayer such that it is difficult for the congregation[7]
9- The Imam shortening the congregational prayer due their being in a hurry[8]
10- The Imam referring to the congregation to prompt him after he has recited the amount which is sufficient for the prayer[9]
11- Reciting loudly in the optional prayers of the day[10]
12- The Imam reciting a verse of prostration in a silent prayer except at the end of the surah[11]
13- Repeating a verse out of happiness or sadness in the fard without an excuse except in the optional and sunnah prayers[12]
14- Repeating a surah in one unit of the obligatory prayer[13]
15- Men’s prayer with the sleeves raised up to the elbows [14]
16- The follower saying at a verse of encouragement and warning: Sadaqallah Taala wa Ballaghat Rusuluhu[15]
17- Supporting oneself against a wall, pillar and its like without excuse in other than the optional prayers[16]
1- the Imam waiting in the prayer for the one whose footsteps he heard[1]
2- lengthening the second unit more than the first in the obligatory prayers[2]
3- The Imam and follower halting at a verse regarding mercy and punishment, this applies to the munfarid in the obligatory prayers only[3]
4- Prostrating on the coil of the turban[4]
5- Men pressing their thighs against the stomach[5]
6- Likewise their placing their arms on the ground
7- Removing a shirt or cap, likewise wearing them with slight movement[6]
8- The Imam lengthening the prayer such that it is difficult for the congregation[7]
9- The Imam shortening the congregational prayer due their being in a hurry[8]
10- The Imam referring to the congregation to prompt him after he has recited the amount which is sufficient for the prayer[9]
11- Reciting loudly in the optional prayers of the day[10]
12- The Imam reciting a verse of prostration in a silent prayer except at the end of the surah[11]
13- Repeating a verse out of happiness or sadness in the fard without an excuse except in the optional and sunnah prayers[12]
14- Repeating a surah in one unit of the obligatory prayer[13]
15- Men’s prayer with the sleeves raised up to the elbows [14]
16- The follower saying at a verse of encouragement and warning: Sadaqallah Taala wa Ballaghat Rusuluhu[15]
17- Supporting oneself against a wall, pillar and its like without excuse in other than the optional prayers[16]
[1] If the Imam is in the bowing position and hears the footsteps of someone entering the masjid does he lengthen the bowing so that they maybe able to catch the unit of prayer? Abu Yusuf (Allah be pleased with him) said: I asked Abu Hanifah and Ibn Abi Laylah about this and they both regarded it as disliked. Abu Hanifah said: I fear a great matter, meaning shirk, for him. Hisham reports from Muhammad that he disliked it and from Abu Muti’ that he saw no harm in it. Abul Qasim al-Saffar said: If the man is rich then it is not permissible to wait for him, if he is poor then it is permissible. The jurist Abu Layth said: If the Imam knows the person approaching then he does not wait for him, because it resembles favouring him, and if he does not know the one approaching him there is no harm (in waiting for him), because this is helping others with an act of worship. Badai al-Sanai (1/209)
[2] It is reported from Abu Hanifah and Abu Yusuf (Allah be pleased with him) that: The first unit is lengthened more than the second unit in the fajr prayer only. It is disliked to lengthen the second unit more than the first unit with more than two verses. Muhammad bin Hasan al-Shaybani said: I like it that the first unit is lengthened more then the second unit in all of the prayers. Al-Tabyin (1/130), Dur al-Mukhtar (1/542)
[3] Meaning ceasing recitation or listening in order to supplicate for paradise when reaching a verse relating to the mercy of Allah (the most high) and seeking refuge when passing by a verse relating to the hellfire. It is disliked to pause and supplicate because in the prayer one should be listening to the recitation of the Quran, and that Allah (the most high) has promised mercy to those who listen and stay silent when the Quran is recited. Also the answer of supplications in not definite, especially in the case of one who is busy in supplicating and not listening to the Qurans recitation as was mentioned in al-Bahr (1/364).
In the work Minhah al-Khaliq (1/364) it is mentioned that the in the optional prayer the one praying by himself may supplicate if he wishes.
[4] This is disliked if it took place without need such as in the case of the ground being extremely hot or cold. If the coil of the turban was on the head as opposed to the forehead, and prostration was made on it without the forehead coming into contact with the ground the prayer is not correct. This was the position of Ibn Nujaim in al-Bahr al-Raiq (1/337), al-Shurunbulali in Maraqi al-Falah (p.337), Dur al-Mukhtar (1/500). However there are other opinions in the madhab which state that the prayer would still be correct. This was mentioned in al-Badai (1/210), al-Kanz (1/117), Multaqa al-Abhur (1/97).
[5] Except if the row is crowded in which case it is not disliked, because the one praying should try not to cause any trouble to those praying next to him. Al-Jawhar
[6] However if it is with excessive movement it invalidates the prayer
[7] Meaning that the Imam increases beyond the sunnah amount as has been mentioned previously. And because this leads to them losing the concentration in their prayer, it is apparent that it is makruh tahrimi. Al-Jawhar
[8] Meaning the Imam hurrying such that the sunnah elements of the prayer are not performed. Al-Jawhar
[9] In this scenario the prayer of the Imam and the who prompts him is not invalidated, even though it is preferable not to prompt the Imam after he has recited the amount of Quran which is sufficient for the prayer. Al-Umdah (1/191), Rad al-Muhtar (1/418), Majma al-Anhur (1/119)
[10] This also applies to the Imam, this is because the optional prayers of the day are regarded as being like the obligatory prayers of the day which are all offered silently in congregation. As for the optional prayer during the night, then the one praying by
himself has a choice in reciting aloud or silently. Al-Tabyin (1/127), Majma al-Anhur (1/103)
[11] Meaning in the prayers which are performed silently in congregation, except if the verse of prostration is at the end of the portion of Quran recited, and then they all bow, as it is included in the bowing.
[12] If the verse is repeated due to a reason such as to recite it properly due to not having recited it correctly the first time then it is not disliked. Likewise it is not disliked to repeat them in the optional and sunnah prayers even without a reason, because this has been reported from a group of the pious early Muslims. Al-Jawhar
[13] Likewise in two units if able to recite another surah, if unable to recite another surah then it is not disliked to repeat it in the second unit due to necessity. This all relates to the obligatory prayers as opposed to the optional prayers in which it is not disliked to repeat the surah in a unit or two units. Al-Jawhar
[14] This ruling also applies to the area of the arms leading up to the elbows. This is when the sleeves have been rolled up before the prayer and then the prayer has begun. As for rolling up the sleeves whilst in prayer then this would invalidate the prayer as it is excessive movement. Al-Shurunbulaliyah (1/106), Durar al-Hukkam (1/106),al-Bahr al-Raiq (1/25), Rad al-Muhtar (1/640)
[15] Because the one praying behind the Imam should silent and listening.
[16] Because it entails a lack of khushu without a valid reason such as illness in the obligatory and compulsory prayers. Al-Jawhar al-Kulli
[2] It is reported from Abu Hanifah and Abu Yusuf (Allah be pleased with him) that: The first unit is lengthened more than the second unit in the fajr prayer only. It is disliked to lengthen the second unit more than the first unit with more than two verses. Muhammad bin Hasan al-Shaybani said: I like it that the first unit is lengthened more then the second unit in all of the prayers. Al-Tabyin (1/130), Dur al-Mukhtar (1/542)
[3] Meaning ceasing recitation or listening in order to supplicate for paradise when reaching a verse relating to the mercy of Allah (the most high) and seeking refuge when passing by a verse relating to the hellfire. It is disliked to pause and supplicate because in the prayer one should be listening to the recitation of the Quran, and that Allah (the most high) has promised mercy to those who listen and stay silent when the Quran is recited. Also the answer of supplications in not definite, especially in the case of one who is busy in supplicating and not listening to the Qurans recitation as was mentioned in al-Bahr (1/364).
In the work Minhah al-Khaliq (1/364) it is mentioned that the in the optional prayer the one praying by himself may supplicate if he wishes.
[4] This is disliked if it took place without need such as in the case of the ground being extremely hot or cold. If the coil of the turban was on the head as opposed to the forehead, and prostration was made on it without the forehead coming into contact with the ground the prayer is not correct. This was the position of Ibn Nujaim in al-Bahr al-Raiq (1/337), al-Shurunbulali in Maraqi al-Falah (p.337), Dur al-Mukhtar (1/500). However there are other opinions in the madhab which state that the prayer would still be correct. This was mentioned in al-Badai (1/210), al-Kanz (1/117), Multaqa al-Abhur (1/97).
[5] Except if the row is crowded in which case it is not disliked, because the one praying should try not to cause any trouble to those praying next to him. Al-Jawhar
[6] However if it is with excessive movement it invalidates the prayer
[7] Meaning that the Imam increases beyond the sunnah amount as has been mentioned previously. And because this leads to them losing the concentration in their prayer, it is apparent that it is makruh tahrimi. Al-Jawhar
[8] Meaning the Imam hurrying such that the sunnah elements of the prayer are not performed. Al-Jawhar
[9] In this scenario the prayer of the Imam and the who prompts him is not invalidated, even though it is preferable not to prompt the Imam after he has recited the amount of Quran which is sufficient for the prayer. Al-Umdah (1/191), Rad al-Muhtar (1/418), Majma al-Anhur (1/119)
[10] This also applies to the Imam, this is because the optional prayers of the day are regarded as being like the obligatory prayers of the day which are all offered silently in congregation. As for the optional prayer during the night, then the one praying by
himself has a choice in reciting aloud or silently. Al-Tabyin (1/127), Majma al-Anhur (1/103)
[11] Meaning in the prayers which are performed silently in congregation, except if the verse of prostration is at the end of the portion of Quran recited, and then they all bow, as it is included in the bowing.
[12] If the verse is repeated due to a reason such as to recite it properly due to not having recited it correctly the first time then it is not disliked. Likewise it is not disliked to repeat them in the optional and sunnah prayers even without a reason, because this has been reported from a group of the pious early Muslims. Al-Jawhar
[13] Likewise in two units if able to recite another surah, if unable to recite another surah then it is not disliked to repeat it in the second unit due to necessity. This all relates to the obligatory prayers as opposed to the optional prayers in which it is not disliked to repeat the surah in a unit or two units. Al-Jawhar
[14] This ruling also applies to the area of the arms leading up to the elbows. This is when the sleeves have been rolled up before the prayer and then the prayer has begun. As for rolling up the sleeves whilst in prayer then this would invalidate the prayer as it is excessive movement. Al-Shurunbulaliyah (1/106), Durar al-Hukkam (1/106),al-Bahr al-Raiq (1/25), Rad al-Muhtar (1/640)
[15] Because the one praying behind the Imam should silent and listening.
[16] Because it entails a lack of khushu without a valid reason such as illness in the obligatory and compulsory prayers. Al-Jawhar al-Kulli