Nasai

1944. Commentary:

➊ Riding ahead of the funeral procession has been prohibited because it can become an obstacle for the funeral, for example: the animal may get startled, the engine may stall, etc. Therefore, it is understood that accompanying the funeral while riding is permissible, but one should remain behind the funeral.

➋ "The funeral of a child": Imam Ahmad ibn Hanbal rahimahullah has understood this in a general sense, whether the child was born alive or dead, because the deceased was also alive before, except if the duration of pregnancy was less than four months, because in that case, it would not be in complete human form and the soul would not have been breathed into it. The majority of scholars hold the view that the funeral prayer is for the child who was born alive and then died, regardless of whatever sign of life was found in it. However, the position of Imam Ahmad rahimahullah and others is more correct, because in the hadith, the words «السقط یصلی علیہ» also appear, as is found in Sunan Abi Dawud (Al-Jana'iz, Hadith: 3180). This hadith is general. If a child is born incomplete or premature, and it cries out—that is, at the time of birth there are signs of life in it—or if it is born dead, provided that this is after the period of the soul being breathed in, then offering the funeral prayer for it is permissible and legislated. For further details, see: Fawa'id Sunan Abi Dawud, Hadith: 3180.

1950. Commentary: For details, see Hadiths: 1944 and 1947.

Explanation:
1:
And this is the preferred (rajih) opinion,
because the soul is breathed into the child while still in the mother's womb,
as if the newborn is a living (possessor of soul) Muslim.

Benefits and Issues:
➊
(As-Saqt) (with all three vowel marks on the letter "Seen") refers to an incomplete (premature) child.

➋
There is a difference of opinion regarding the funeral prayer (salat al-janazah) for a child born incomplete.
The statement of Ibn Umar radi Allahu anhu is that even if the child is not born with any sign of life, the funeral prayer should still be performed for him.
This is also the view of Ibn Sirin and Ibn Musannib.
Imam Ahmad ibn Hanbal rahimahullah and Ishaq ibn Rahwayh say that if four months and ten days have passed over it,
and the soul has been breathed into it,
then the funeral prayer should be performed for it.
The statement of Ibn Abbas radi Allahu anhu is that when it is born,
and there is a sign of life present, then the funeral prayer should be performed for it.
Jabir radi Allahu anhu added further that if there is no sign of life, then the funeral prayer should not be performed.
This is the view of Imam Abu Hanifah,
Imam Malik,
Awza‘i,
and Shafi‘i.
And Allah knows best what is correct.
(‘Awn al-Ma‘bud) Shaykh al-Albani rahimahullah considered the view of Imam Ahmad ibn Hanbal rahimahullah and Ishaq ibn Rahwayh to be the stronger opinion.

Benefit:
It is understood from this that it is permissible to go while riding (on an animal or vehicle) with the funeral procession, although it is not the most virtuous (afdal) way.
However, the one who is riding should remain behind the funeral.