Ibn Majah

Benefit:
From this it is understood that five takbirs are also permissible.
In this case, some supplications for the deceased should be recited after the third takbir, and some after the fourth takbir. After that, the fifth takbir should be said and then the salam should be given.

Hadith Commentary: Benefits and Issues: The Prophet Muhammad (sallallahu alayhi wa sallam) would generally pronounce four takbirs during the funeral prayer, and this was also the usual practice of the Rightly Guided Caliphs (radi Allahu anhum ajma'in). However, on some occasions, more than this number of takbirs have also been authentically reported from him (sallallahu alayhi wa sallam), that is, up to five or even seven.

Explanation: 1؎ :

From this narration, it is understood that more than four takbirs are also permissible in the funeral prayer (salat al-janazah). From the Prophet sallallahu alayhi wa sallam and the noble Companions, five, six, seven, and even eight takbirs have been transmitted. However, in most narrations, only four takbirs are mentioned. In al-Bayhaqi and others, it is reported that Umar radi Allahu anhu, after mutual consultation with the Companions, issued the command for four takbirs. Some have considered this to be consensus (ijma‘), but this is not correct. From Ali radi Allahu anhu and others, more than four takbirs are also established. In the takbirs after the fourth takbir, supplication (du‘a) is made for the deceased.

Benefits and Issues:
(1) This hadith proves that it is permissible to say more than four takbirs in the funeral prayer (salat al-janazah).
➋ The number of takbirs in the funeral prayer is narrated as being from four up to nine, the details of which have been explained by Shaykh al-Albani rahimahullah in "Ahkam al-Jana'iz." After mentioning the ahadith and athar, he writes that takbirs in the funeral prayer from four up to nine are established from the Prophet sallallahu alayhi wa sallam; whichever of these is acted upon is permissible, but it is better to adopt variety, i.e., sometimes four, sometimes five, sometimes six... the funeral prayer may be performed with any of these numbers of takbirs, just as regarding the opening supplications (du'a al-istiftah) and the like, any of them may be recited and it is permissible.
He further writes that if one must adhere to only one of these, then it should be four takbirs, because there are numerous ahadith narrated regarding this. As for the claim that there is consensus (ijma') of the salaf and khalaf on only four takbirs, this is not correct. Therefore, the preferred view is that in the funeral prayer, takbirs from four up to nine may be said; however, if one always wishes to perform the funeral prayer in one way, then four takbirs should be given preference due to the abundance of ahadith. «والله اعلم»
For further details, see: [احكام الجنائز وبدعا للالباني ، ص : 146 ، 141]
As for raising the hands (raf' al-yadayn) with the takbirs, there is no hadith with a sound chain from the Messenger of Allah sallallahu alayhi wa sallam regarding this, as is the position of Imam Shawkani, Imam Ibn Hazm, Sayyid Sabiq, and the great scholar and researcher Shaykh al-Albani rahimahullah.
He writes regarding this that only with the first takbir should the hands be raised, because this is what is established from the Prophet sallallahu alayhi wa sallam. See: [احكام الجنائز وبدعا للالباني ، ص : 147 طبع مكتبة المعارف ، الرياض ، والمحلي لابن حزم : 128/5 وفقه السنة : 266/1]
However, it is narrated regarding Ibn Umar radi Allahu anhuma that he used to raise his hands with every takbir in the funeral prayer. See: [صحيح البخاري ، تعليقاً ، الجنائز ، باب سنة ، الصلاة على الجنازة ، قبل الحديث : 1322 ، والسنن الكبري للبيهقي : 44/4]
And it is well known about Abdullah ibn Umar radi Allahu anhuma that he used to adhere strictly to the Sunnah of the Messenger sallallahu alayhi wa sallam, so his raising the hands with the takbirs of the funeral prayer indicates that he must have seen the Messenger of Allah sallallahu alayhi wa sallam do so. It is not possible from him that he would do any action not established from the Messenger of Allah sallallahu alayhi wa sallam. Therefore, raising the hands with the takbirs of the funeral prayer should not be called an innovation (bid'ah), because the action and statement of a Companion cannot be called an innovation, nor should there be argument and dispute about this, because the majority of scholars have declared it permissible. Therefore, the preferred view that appears to us is that if someone raises the hands with the takbirs of the funeral prayer, there is allowance for this, and if someone does not, that is also permissible; there should be no argument, dispute, or harshness in this matter. «والله اعلم»
For further details, see: [فتاويٰ الدين الخالص : 172 ، 170/7]
Narrator of the hadith:
[ ابن ابی لیلیٰ رحمہ اللہ رحمہ اللہ ] was an Ansari from Madinah.
Then, due to moving to Kufa, he was called a Kufan.
He was among the senior Tabi'in.
It is established that he heard from a group of the Companions radi Allahu anhum.
His kunyah was Abu Isa. He was born six years before the end of the caliphate of Umar radi Allahu anhu.
He died in the year 86 AH in the Battle of Jamajim, and according to one opinion, he was martyred by drowning in the canal of Basrah.

Benefits and Issues:
The number of takbirs in the funeral prayer (janazah) is narrated as being from three up to nine.
However, there is consensus (ijma‘) of both the early and later generations (salaf and khalaf) on four takbirs.
After the first takbir, Surah al-Fatihah is recited; after the second, the Ibrahimic salutation (durood-e-Ibrahimi); after the third, supplication (du‘a) is made for the deceased; and after the fourth, the salutation (salam) is given.
(‘Awn al-Ma‘bud)