Placing the hand on the hip (takhassur)

التخصر

Takhassur is placing the hand on the side of the hip. In prayer most jurists regard it as disliked (makruh tanzihi), while the Hanafis hold it disliked as unlawful (makruh tahrimi), since it departs from the transmitted form of prayer. It is allowed in a real need, to the extent of the need. Outside prayer it is disliked as the manner of the proud. For the Friday sermon, leaning on a staff or bow is recommended by the Malikis, Shafi'is and Hanbalis. 1 2 3

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Summary

Takhassur is placing the hand on the side of the hip. In prayer most jurists hold it disliked as a matter of taste, and the Hanafis hold it disliked as unlawful. 1 2

Definition

In Arabic, takhassur means placing the hand on the hip, and a makhsara is a staff or similar thing one leans on. A narration forbids praying in the manner of mukhtasir or mutakhassir; some explain it as praying with the hand on the side. 1 A saying that such posture in prayer is the rest of the people of the Fire is explained by Ibn Manzur as a rest the worshipper takes in this world, not rest in the Fire; al-Dhahabi graded the saying weak. 1

Ruling in prayer

Most jurists hold takhassur in prayer disliked as a matter of taste. The Hanafis hold it disliked as unlawful, because it departs from the transmitted form of prayer and imitates the proud. 1 When the worshipper has a need, such as pain in his side or fatigue from night prayer, it is allowed to the extent of the need. 2 Sa'id ibn Ziyad reports that he placed his hand on his hip beside Ibn Umar, who said after prayer that this is the "spine" of prayer and that the Prophet ﷺ forbade it. The book's footnote records al-Iraqi's grading of the narration as sound. 2

Outside prayer

Takhassur outside prayer is disliked as a matter of taste, in Hanafi texts, because it is the manner of the proud. 2 Leaning on a staff during prayer is treated under the entry on istinad. 2

Leaning on a staff in the Friday sermon

The Malikis recommend that the preacher lean on a staff during the Friday sermon, holding it in the right hand. The Shafi'is and Hanbalis count it a sunna of the sermon; the Shafi'is prefer the left hand holding it and the right hand on the edge of the pulpit. 3 The Hanafis dislike leaning on a bow or staff during the sermon. 3 The majority rely on the narration of al-Hakam ibn Hazn that the Prophet stood leaning on a sword, a bow or a staff; Ibn Hajar graded it fair in al-Talkhis. 3

People and things also explored

Openness as against secrecy in acts of worship, charity and public notice (alaniya)· Deliberate act (amd), as against error, and its rulings· Wounding an animal that cannot be taken (aqr) and its effect on lawfulness and liability· Honey: its medicinal use and zakat (asal)· Resolve and its legal effect (azm)· Shahwa (desire: its effect on touch and ablution, on fasting and pilgrimage, on looking, on marriage by touch and on the breaking of the marriage bond)· Shakk (doubt in law: its kinds, the rule that certainty is not removed by doubt, and its effect on worship, contracts, penalties and evidence)· Halq (shaving and cutting hair)

Sources

  1. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.4812
  2. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.4813
  3. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.4814
Cite this page

islam.museum contributors. “Placing the hand on the hip (takhassur)”. islam.museum, https://islam.museum/en/concept/placing-hand-on-hip-in-prayer/. CC BY-SA 4.0. Last updated 2026-10-23.

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Openness as against secrecy in acts of worship, charity and public notice (alaniya)

In the lexicon, alaniya comes from proclaiming and showing a thing, and is the opposite of secrecy. Public voice (jahr) is narrower than openness, and secrecy is what is hidden in the heart. Acts of worship divide by openness: some are prescribed to be public, such as the call to prayer, the sermon, jihad and enjoining good; some are better kept private, such as reciting silently in the silent prayer; and some may be either, such as charity. An obligatory alms-giving is better shown when there is no fear of showing off, so that others may follow it, while a voluntary gift is better hidden where display is feared. The faults of narrators, witnesses and those entrusted with charities and endowments must be made public when they affect their fitness, and the scholars hold this is not forbidden backbiting. The judge is recommended to proclaim the restraint of a bankrupt and to call witnesses to it, and one Shafi'i view makes it obligatory.