Among those reported to have forbidden it: Qatāda b. al-Nuʿmān objected to his maternal half-brother Abū Saʿīd al-Khudrī, may God be pleased with him—as previously mentioned—and then Abū Saʿīd agreed with him, saying: "Indeed, I shall never do it again."

Kaʿb b. ʿUjra objected to al-Ashʿath b. Qays in the presence of Jarīr b. ʿAbd Allāh, saying: "Put it down, for it is not befitting for a human."

Ibn ʿAbbās, may God be pleased with them, used to forbid that.

Among the Successors (Tabi'i) was Saʿīd b. Jubayr; he threw pebbles at someone who did that and told him: "Ibn ʿAbbās, may God be pleased with them, used to forbid this."

Ibn Sīrīn also narrated from Ibn ʿAbbās, may God be pleased with them: that he disliked for one to lie down and place one of his legs over the other.

Ibn Sīrīn saw someone sitting in this posture and said to him: "Raise it, for they have mutually agreed upon disliking it." [See: Muṣannaf of Ibn Abī Shayba (13/119-122), Ṣaḥīḥ al-Bukhārī, Book of Prayer, Chapter on Lying on the Back in the Mosque (475), and al-Adab al-Mufrad (Chapter on Lying on the Back)]

The preponderant view in my opinion is the statement of those who went to forbidding that, and this is for several reasons:

First: The hadith of Jābir and Abū Hurayra, may God be pleased with them, is the statement of the Prophet, peace and blessings of God be upon him, and his statement takes precedence over an absolute action.

Second: This statement contains an additional ruling beyond the customary original state, lifting what people were upon before its arrival, and this is the characteristic of the abrogating text.

Third: In the hadith of Qatāda b. al-Nuʿmān and Kaʿb b. ʿUjra, may God be pleased with them: "that is not befitting for a human." This is a report, and reports are not subject to the abrogating text. Thus, it becomes necessary to say that the hadith of Jābir and Abū Hurayra, may God be pleased with them, came later, and that the hadith of ʿAbd Allāh b. Zayd, may God be pleased with him, was before knowing that.

As for what is reported from some of the Companions and some of the Successors (Tabi'i) of their doing that, it was due to their lack of knowledge of the prohibition, so they remained upon the original ruling. The same applies to those who saw no harm in it.

As for those among the Successors (Tabi'i) who said that this was only taken from the Jews, this was an assumption on their part,