Bulugh al-Maram

Linguistic Explanation:
«فَقُومُوا» is a verb in the imperative form, but here it is in the sense of recommendation (istihbab), or this ruling is now abrogated, because from the last statements of the Messenger of Allah (sallallahu alayhi wa sallam) among both types of his instructions, it is known that he (sallallahu alayhi wa sallam) abandoned standing.
«حَتّٰي تُوضَعَ» means from lifting the deceased off the shoulders of the men until it is placed on the ground, and it can also mean until it is lowered into the grave. Both meanings are possible, but the first opinion is more correct. The prohibition of sitting before the funeral is placed on the ground is also to be understood as recommendation (istihbab), not obligation (wujub).

Benefit:
The process of death causes anxiety, restlessness, and unease for a person, and also, angels accompany the deceased, so standing out of respect for them is worthy of consideration. However, some narrations indicate that when the Prophet (sallallahu alayhi wa sallam) learned that standing for the funeral was the practice of the Jews, he (sallallahu alayhi wa sallam) commanded sitting and opposing the Jews. On this basis, some have considered the command to stand as abrogated, and some have interpreted this command as merely recommended (istihbab), and only the obligation (wujub) as abrogated. Shaykh al-Albani (rahimahullah) and others have considered the command to stand as abrogated.

Hadith Commentary:

After much discussion and examination on this matter, Shaykh al-Hadith Hazrat Maulana Ubaidullah Sahib rahimahullah states:

The preferred opinion according to me is that which the majority have adopted, namely, that it is recommended (mustahabb) for those following and accompanying the funeral procession not to sit until the bier (janazah) has been placed on the ground. And the prohibition in the statement: "he should not sit," is to be understood as discouragement (tanzih). And Allah, the Exalted, knows best. The narration reported by al-Bayhaqi also indicates the recommendation of standing until the bier is placed down.

(Vol: 4, p. 27)

From the chain of Abu Hazim, he said:

I walked with Abu Hurairah, Ibn Umar, Ibn al-Zubayr, and Hasan ibn Ali radi Allahu anhum in front of a funeral procession until we reached the cemetery. They remained standing until it was placed down, then they sat. I asked some of them about this, and they said:

"The one who stands is like the one carrying (the bier)," meaning in reward. (Mir‘at, Vol: 2, p. 471)

That is, in my view, the preferred opinion is the same as that of the majority, which is that it is recommended for those walking with the funeral and those seeing it off not to sit until the bier has been placed on the ground. And the prohibition of sitting in the hadith is one of discouragement (tanzih). The narration of al-Bayhaqi, which he has reported through the chain of Abu Hazim, also indicates the recommendation of standing, in which it is mentioned that we accompanied Hazrat Abu Hurairah, Abdullah ibn Umar, Abdullah ibn al-Zubayr, and Hasan ibn Ali radi Allahu anhum with a funeral.

All these individuals remained standing until the bier was placed on the ground.

After that, all of them sat down.

I asked some of them about the ruling, and they replied that the one who remains standing is like the one actually carrying the bier, meaning that in reward, both are equal.

Hadith Commentary:
(1)
This is the second type of standing for the funeral that Imam Bukhari rahimahullah has mentioned in this chapter: what is the ruling for those who accompany the funeral procession? Imam Bukhari rahimahullah has presented the hadith in this regard that whoever participates in the funeral should not sit until the bier has been placed down. In the chapter heading, he has specified that the bier should be placed down after being lifted off people’s shoulders. Thus, Imam rahimahullah has given preference to the narration of Sunan Abi Dawud, whose wording is: “When you follow a funeral, do not sit until it is placed on the ground.” (Sunan Abi Dawud, Al-Jana’iz, Hadith: 3173) Although in some narrations there is also mention of placing it in the grave, Imam Abu Dawud rahimahullah has considered that narration to be less preferred. Furthermore, the action of the hadith narrator Suhail ibn Abi Salih is described in these words: he would not sit until the bier was taken off the shoulders, i.e., until it was placed on the ground. Other narrations also support this position. It is narrated from Abu Sa’id al-Khudri and Abu Hurairah radi Allahu anhuma that we never saw the Messenger of Allah sallallahu alayhi wa sallam participate in a funeral and sit before the bier was placed down. (Sunan al-Nasa’i, Al-Jana’iz, p. 1919)

(2)
According to us, this second type of standing for the funeral is also abrogated, because it is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam used to stand with the funerals until they were placed down, and the people would also stand with him. Then after that, he began to sit and ordered the people to sit as well. (Al-Sunan al-Kubra lil-Bayhaqi: 27/4) This is clarified in another hadith: the Messenger of Allah sallallahu alayhi wa sallam would stand until the bier was placed in the grave. Then a Jewish scholar passed by and said, “This is what we do.” At that, the Prophet sallallahu alayhi wa sallam began to sit and said, “You should also sit and oppose them.” (Sunan Abi Dawud, Al-Jana’iz, Hadith: 3167) Al-Allamah al-Albani rahimahullah has also adopted this position. (Ahkam al-Jana’iz, Hadith: 77, 78)

Benefits and Issues:
From this, it is understood that it is recommended (mustahabb) for those who accompany the deceased that they should avoid sitting until the deceased has been placed down. However, from the narrations regarding the permission to sit afterwards, some scholars consider this to be an abrogation (naskh), and according to others, both actions are permissible.

1915. Commentary:

➊ This hadith should be mentioned under the next chapter. It has no connection with the previous chapter. And Allah knows best.

➋ "Stand up"—In another hadith, the reason for this is also mentioned: «إن للموت فزعا» (Musnad Ahmad: 3/354) "Death is a cause of distress." That is, upon seeing or hearing about death, a person should become distressed. Being affected by calamities is a natural thing, and death is the greatest calamity of all. The death of one person reminds others of their own death; therefore, when you see a funeral procession, you should leave your work and stand up. In some narrations, another reason is mentioned: that this standing is out of respect for the angels who accompany the funeral. In both these cases, the funeral would be general—whether it is of a Muslim or a non-Muslim. Some are of the opinion that this standing is for the possibility of offering assistance. In this case, the ruling would apply only to the funeral of a Muslim, meaning that as long as the funeral is on the shoulders (i.e., being carried), the companions may need to assist, so the participants should not sit until the funeral is placed on the ground. However, this explanation is weak. (The remaining discussion on standing will come in the next chapter.)

2000. Commentary: For details, see the benefits of the hadith in Sunan an-Nasa'i: 1915 to 1931.