The Messenger of Allah (peace and blessings be upon him) forbade a person from eating while leaning back, so what is the jurisprudential understanding of this hadith?

The questioner : In a hadith, the Messenger of Allah (peace and blessings be upon him) said: ; so what is the jurisprudential understanding of this hadith? Then the saying of the Messenger of Allah (peace and blessings be upon him) in a hadith: They said: Allah and His Messenger know best. He said: , and then he was leaning back and sat up; so what is the nature of this leaning back?

The Shaykh : The leaning back in the first hadith is not the same as the leaning back in the other hadith. The leaning back in the first hadith, in the opinion of the majority, is *turuq* (sitting on one's heels); do you know *turuq*? Ah, the *turuq* which is the opposite of *ifritash* (sitting with legs to one side) in prayer, and the opposite of *tawruk* (sitting on one's buttocks); this is *turuq*. Some scholars interpret this leaning back in the hadith: as *turuq*. And in that case, this leaning back contradicts the leaning back mentioned in the hadith of the major sins; because the leaning back in the hadith of the major sins is for a person to be leaning back like this and speaking in his natural state and at his ease, so when he reaches a phrase he wants to show his emphasis on, he sits up straight and said: , and so on.
What appears to me—and Allah knows best—and I have mentioned this on many occasions, is that the leaning back mentioned in the second hadith—the hadith of the major sins—is exactly the same as the leaning back in the hadith: ; because I do not know, and although the first meaning is what was mentioned in the book of strange words, the book of Ibn al-Athir known as "Al-Minhaj fi Gharib al-Hadith wa al-Athar," they mentioned what I told you earlier that his saying (peace be upon him): , the intended meaning is *turuq*. But wherever I come across this word: "leaning back," I do not find it to mean anything other than sitting slanted and leaning on one of one's sides. So the interpretation of the first hadith: —meaning: sitting in *turuq*—seems to be anomalous and deviating from the leaning back known in the other hadiths; like the hadith: "And he was leaning back and sat up," this is one thing.
And the second thing is that the one sitting in *turuq* is sitting; so how can it be said that he is leaning back?! And the hadith of the major sins—and it is from the narration of Abu Bakrah al-Thaqafi in "Al-Sahihayn"—says: "And he was leaning back and sat up," so leaning back contradicts sitting, and contradicts being settled. The one sitting in *turuq* is sitting, and he is settled in his sitting, so it does not appear to me—and Allah knows best—I say this; because as I always tell you to clarify the truth: I do not forget my primary and secondary [education] that I am a non-Arab and an Al-Albani, and the people of language are more knowledgeable about it than the foreigners or the Arabized at least. But what I find scattered in the hadiths is that leaning back, as it came in the hadith of Abu Bakrah al-Thaqafi: "and sat up," whereas the one in *turuq* is sitting. This is from the jurisprudential understanding of this hadith. And secondly—and this is very important—some people take from this hadith something like a prohibition against eating while leaning back. So when they interpret leaning back as *turuq* and interpret as a prohibition; they come out with a result that legislates a ruling that is heavy, and severe on people; meaning: it is not permissible for them to eat while leaning back; meaning: while sitting in *turuq*. This is also, in my belief, an error; because his saying (peace be upon him): does not mean that it is not permissible, but rather it means that I do not eat while leaning back out of refinement; meaning: it is not fitting for me to eat while leaning back; because leaning back is only a need—as we said—for rest, so when the time of fatigue comes, he keeps eating while leaning back. This is a characteristic of the arrogant. So his saying: is an exhortation for the Muslim to refine himself so that he does not eat in this manner. This is what I have, and Allah knows best.