then Abu Talhah said, “I have not.” So he instructed him to descend into her grave (1), even though the Prophet—who was her father—and her husband, Uthman ibn Affan, were present.

He places him in his burial niche on his right side, facing the qiblah…

His statement, “He places him in his burial niche on his right side,” is not obligatory; rather, it is preferable for him to be placed on his right side.

They explained this by saying that it is the sunnah for one who sleeps, and sleep and death are both forms of passing away. Thus, since the Prophet said to al-Bara ibn Azib, “When you go to your bed, perform ablution as you do for prayer, then lie down on your right side” (2), the same applies to death.

His statement, “facing the qiblah,” means that this is obligatory, because the Prophet said, “The Ka'bah is your qiblah, whether alive or dead” (3). This hadith is weak, but it has a corroborating report from the hadith of al-Bara ibn Marur (4). Moreover, this is the practice upon which the Muslims have reached consensus, and because it is the best of positions.

If he is placed on his left side while facing the qiblah, that is permissible; but it is preferable that he be on his right side.

The author did not mention placing a support beneath him, such as an unfired brick or a stone. The apparent meaning of his words is that this is not sunnah, and this is what appears to be the case.