Bukhari

Hadith Commentary:
In any case, it is prohibited for women to accompany the funeral procession.
This is because women are weak-hearted.
They may engage in actions contrary to the Shariah.
There are also many other wisdoms intended by the Lawgiver.

Hadith Commentary:
(1)
In the narration of Tabarani, there is further detail. Umm Atiyyah radi Allahu anha states:
When the Messenger of Allah sallallahu alayhi wa sallam arrived in Madinah, he ordered that all the women be gathered in one house.
Then he sent Umar radi Allahu anhu as his representative, and he said:
I have come to you as a messenger from the Messenger of Allah sallallahu alayhi wa sallam.
The Prophet sallallahu alayhi wa sallam has sent me to take your pledge regarding a few matters: that you will not associate anyone with Allah.
And at the end, it is mentioned that he sallallahu alayhi wa sallam commanded us to take young and veiled women to the Eid prayer ground, and forbade us from accompanying funeral processions.
From this, it is understood that there are several types of prohibitive commands.
Some are such that their commission is forbidden (haram), and some are such that acting upon them is not preferred or better.
Such prohibitions are in the sense of tanzih (discouragement) and karahah (dislike), rather than tahrim (forbiddance).
(Fath al-Bari: 3/186)

(2)
From the aforementioned hadith, the perfection of the intellect of the women during the time of the Messenger of Allah sallallahu alayhi wa sallam is established, as they understood the gradations of rulings with subtlety.
Umm Atiyyah radi Allahu anha indicated towards the gradations of prohibition.
Although what the Lawgiver desired was that women should not go out with funeral processions, however, if there is an opportunity to participate in the funeral prayer without accompanying the procession, then there is no objection in this, as narrated from Aisha radi Allahu anha that she performed the funeral prayer of Sa’d ibn Abi Waqqas radi Allahu anhu in the mosque.
(Sahih Muslim, al-Jana’iz, Hadith: 2252 (973))
Hafiz Ibn Hajar rahimahullah has written, quoting Zayn ibn Munayyir, that the virtue of striving to participate in the funeral prayer is only for men, because the requirement of the prohibition is tahrim (forbiddance) or at least karahah (dislike), whereas virtue establishes istihbab (recommendation). Therefore, this virtue is specific to men; women have no share in this virtue.
(Fath al-Bari: 3/185)

Benefits and Issues:
➊ It is better that women do not accompany the funeral procession.
➋ If they do go, then it is obligatory to observe the prescribed Islamic etiquettes, that is, there should be no lack of modesty (unveiling).
➌ There should be no impatience.
➍ And there should also be no wailing or lamentation.

Benefit:
The meaning of a definitive ruling is the explicit declaration of prohibition.
That is, the Messenger of Allah (sallallahu alayhi wa sallam) did prohibit it, but not with great severity.
Thus, according to the statement of Umm ‘Atiyyah (radi Allahu anha), it is not unlawful (haram) for women to accompany the funeral procession, but rather it is disliked (makruh).
And abstaining from what is disliked (makruh) is always preferable.
It is permissible for women to participate in the funeral prayer (salat al-janazah).
It is mentioned in Sahih Muslim that when Sa’d ibn Abi Waqqas (radi Allahu anhu) passed away,
the noble wives of the Prophet (sallallahu alayhi wa sallam) (radi Allahu anhunna) sent a message that the funeral should be brought to the mosque,
so that they too could participate in the funeral prayer.
Accordingly, this was done.
The funeral was placed near the chambers of the Mothers of the Believers (radi Allahu anhunna) so that they could perform the funeral prayer.
Then it was taken out through the Gate of Funerals (Bab al-Janā’iz) towards Maqā‘id (and then to the cemetery). (Afterwards)
They came to know that some people had criticized this action,
and said that (in the blessed time of the Messenger of Allah, sallallahu alayhi wa sallam)
the funeral was not brought into the mosque.
When this was brought to the attention of ‘A’ishah (radi Allahu anha), she said: How quickly people criticize matters about which they have no knowledge!
They criticize us for bringing the funeral into the mosque,
whereas the Messenger of Allah (sallallahu alayhi wa sallam) performed the funeral prayer of Suhayl ibn Bayda’ (radi Allahu anhu) inside the mosque itself. (Sahih Muslim, al-Jana’iz, Chapter: The Funeral Prayer in the Mosque, Hadith: 973)

Lexical Explanation:
«نُهِينَا» is in the passive voice.
«لَمْ يُعْزَم» is in the passive voice, meaning that this prohibition has not been made obligatory for us. This prohibition is for dislike and undesirability. Perhaps they have interpreted the prohibition and forbiddance as being for dislike based on contextual clues, otherwise, in reality, prohibition is to be understood as forbiddance, and this is the original rule regarding prohibition.

Benefits and Issues:
Although this hadith is mawquf (attributed to a Companion), it carries the ruling of marfu‘ (attributed to the Prophet), as it is explicitly stated in Sahih al-Bukhari that the Messenger of Allah sallallahu alayhi wa sallam forbade us. [صحيح البخاري ، الحيض ، حديث : 313]
➋ From this hadith, it is understood that women are prohibited from attending funeral processions. It is quite possible that, initially, women were forbidden from participating in funeral processions and from going to the graveyard because they tend to be less patient. However, when Islamic awareness had sufficiently developed among them, just as the Prophet sallallahu alayhi wa sallam later permitted visiting the graveyard, he may also have permitted participation in funeral processions. Thus, it is mentioned in Sahih Muslim that when Sa‘d ibn Abi Waqqas radi Allahu anhu passed away, the noble wives of the Prophet sallallahu alayhi wa sallam sent a message requesting that the funeral be brought to the mosque so that they could also participate in the funeral prayer. Accordingly, this was done. The funeral was placed near the chambers of the Mothers of the Believers so that they could perform the funeral prayer, and then it was taken out through the Gate of Funerals (Bab al-Jana’iz) towards the cemetery. (Later,) when they learned that some people had criticized this action and said that during the blessed time of the Messenger of Allah sallallahu alayhi wa sallam, funerals were not brought into the mosque, ‘A’ishah radi Allahu anha, upon hearing this, said: How quickly people criticize things about which they have no knowledge! They criticize us for bringing the funeral into the mosque, whereas the Messenger of Allah sallallahu alayhi wa sallam performed the funeral prayer of Suhayl ibn Bayda’ inside the mosque itself. [صحيح مسلم ، الجنائز ، باب الصلاة عني الجنازة فى المسجد ، حديث : 973]
➌ The following two rulings are established from this hadith:
1. Firstly, that a woman may also participate in the funeral prayer,
2. And secondly, that it is permissible to perform the funeral prayer inside the mosque.