Benefits of the Hadith: (Do not pray facing graves and do not sit on them).

The Shaykh : So, among the benefits of the hadith now is the prohibition of praying facing a grave. And among its benefits is that—meaning, that the prayer in a grave is invalid, invalid. Even if the place of prayer is pure, it is a place specifically prohibited, which necessitates the invalidity of the prayer. And based on this, it is added to the seven places mentioned previously as a place where prayer is not valid. And among its benefits is that we know by it the misguidance of those people in the Prophet’s Mosque who intentionally seek the first row so that they are behind the Prophet’s chamber, intending for the grave to be in front of them, even though the grave is far from them due to the walls surrounding it. But they want this; they want this. And whoever desires something, even if he does not attain it, is punished. So these people are misguided in reality to intentionally go to pray behind the grave of the Prophet (peace and blessings be upon him and his family). And among the benefits of this hadith is blocking all means to shirk (associating partners with Allah). And branching from this is that it is obligatory for a person to observe the station of sincerity for Allah (Mighty and Majestic), and to be more eager to preserve it than anything else, whether it is an action, a statement, or a belief. I mean sincerity, due to the saying of Allah the Exalted: If this is the purpose of life, that a person worships his Lord, then he must preserve it as he preserves his blood, or more so, is that not so, Waleed, who is with us?
The student: Yes.

The Shaykh : Praise be to Allah. Good. Among the benefits of this hadith is the prohibition of sitting on a grave. The prohibition here is for prohibition (tahrim), because this is the default ruling for prohibition, and because sitting on it involves a type of desecration of the grave. And a warning has been reported regarding that, so the Prophet (peace and blessings be upon him) said: Look, sitting on a grave is lighter than sitting on a coal that passes through the skin and burns it. How? What? Yes. Meaning, this is lighter than sitting on a grave, is it not? And did I read it this way? With a sneeze. Well, in any case, this hadith indicates that it is forbidden. In fact, if it were said to be among the major sins, it would have a basis. Sitting on a grave. Good. Among the benefits of this hadith is the combination in the prohibition of exaggeration regarding graves and the desecration of graves. Where is the exaggeration taken from? From the prohibition of praying facing them, because this leads to exaggeration in them. And the desecration is from the prohibition of sitting on them. And among the benefits of this hadith is that the right of the Muslim remains after his death. That is, the right of the Muslim to the respect befitting him remains even after death. For this reason, it is not valid to ride on his grave, because of the desecration involved, even though the deceased does not directly experience this desecration. But the fact that you sit in his house, which is his grave, is a desecration of him. It is derived from this that the sanctity of the believer remains even after death. This is supported by the saying of the Prophet (peace and blessings be upon him and his family): And branching from this is that those who desecrate the dead by cutting their limbs after their death have erred, because this is a type of desecration of them. Who would be pleased for his hand, liver, kidney, or the like to be cut? No one would be pleased, even if he agreed, he has no right, because his body is a trust in his possession. For this reason, Allah the Exalted said: Our jurists, the Hanbali jurists, stated that it is forbidden to cut a limb from a corpse, even if he bequeathed it. He has no right to dispose of his own body. And although permissibility of amputating limbs and selling them, or the like, has led to a great prohibition, as far as we know, meaning, as far as we know by hearing, they say: in some lands, they snatch children, then cut open their bellies and extract their livers and hearts and kidneys for sale, because the liver is sold for millions. So, if it were assumed to be permissible and this harm resulted from it, it would be prohibited. And among the benefits of the hadith is the permissibility of leaning on a grave. Leaning, and this is different from sitting. One leans on it, but if people customarily consider it a desecration, then it is not recommended to lean on it, because the criterion is the appearance. And as long as the appearance is considered a desecration in the custom of people, then even if it is permissible, it should be avoided.