এ হাদীসের আলোকে বুঝা যায় যে, পায়ের উপর পা রেখে চিত হয়ে শুয়ে থাকাতে কোন দোষ নেই।

In a narration of Sahih Muslim it has been prohibited to sleep in this manner. The ulma have summed up both narrations in different ways. A simple explanation is that there are two different postures of sleeping referred to in this manner, both of which have been verified in separate ahaadith. The first is to put the legs flat and rest the one leg on the other. This manner has been mentioned in the 'Shamaa-il', and there is no harm in adopting it. The second manner is to lie with both knees raised, then rest on leg on another. This verifies the narration of Sahih Muslim. The reason for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam prohibiting the second manner is because the lungi was generally worn in 'Arabia at that time, and it is very likely that the private parts would be exposed in this manner. It has also been argued here that this hadith is not relevant to the sitting of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The ulama give different reasons for this. The simplest one is that in this chapter on sitting, the general meaning of both sitting and lying down is taken, although some of the narrations on lying down will be mentioned in the chapter on sleeping. It may also be possible, as Ibn Hajar has explained, that this type of sleeping (despite being prohibited in the narration) is permissible in the masjid. Therefore to sit in different postures should also be permissible.

উরুদ্বয়কে পেটের সাথে লাগিয়ে নিতম্বের উপর ভর দিয়ে বসে দু’হাত দিয়ে উভয় পায়ের নলা পেঁচিয়ে ধরে বসাকে ইহতিবা বলে। এ ধরণের বসা বিনয়ের পরিচায়ক।

By Qarfasaa' ('Gowt maar ke' in Urdu) is meant to sit on the buttocks with both thighs raised, and both arms folded around the thighs. Sometimes instead of the arms a cloth, lungi or a turban is tied around the back, both thighs and legs. This manner of sitting displays humbleness and peacefulness. For this reason, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallain many a time sat in this posture. The Sahaabah Radiyallahu 'Anhum also sat in this manner, but it was not the object to always sit in this manner. This does not contradict the narration mentioned in Abu Daawud. from which we gather that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallarn sat crossed-legged from after fajr till ishraaq (sunrise) in the masjid. It also does not contradict the other ahaadith narrated on this subject. By sitting in the posture described in the hadith under discussion, besides showing humbleness, one gains rest also. It is said that sitting in a qarfasaa posture is like leaning on a wall for the 'Arabs. This is because in the wilderness there are no walls to lean upon, therefore this manner of sitting is in place of leaning on a wall. Many a time instead of the hands a cloth was tied around (the body and legs) thus affording more rest.