An authentic hadith, which clarifies the Islamic method by which the funeral procession should be carried and moved forward. The author (may Allah have mercy on him) says:

The Shaykh : The second hadith is an authentic hadith, which clarifies the Islamic method by which the funeral procession should be carried and moved forward. The author (may Allah have mercy on him) says: It was narrated from 'Uqbah ibn 'Abd al-Rahman from his father that he was present at the funeral of Uthman ibn Abi al-'As (may Allah be pleased with him) — a well-known Companion — and we were walking with a light step. Then Abu Bakrah (may Allah be pleased with him) caught up with us, raised his voice, and said: "I have seen us, while we were with the Messenger of Allah (peace and blessings be upon him), running a fast run." It was narrated by Abu Dawud and al-Nasa'i, and it is, as we said, an authentic hadith.
First: In this hadith, the Sunnah is to carry the deceased on the shoulders and on foot. Second: It is not permissible to delay the procession. This is one of the forms legislated by the Wise Lawgiver to achieve the aforementioned matter: . Even in walking, it is not from the Sunnah to walk with the funeral step by step, slowly and leisurely, but rather with a fast run. And with great regret, this Sunnah was abandoned before cars, before the beginning of carrying the deceased in a car. The reason for that is the negligence of people and their ignorance of the Sunnah of the Prophet (peace and blessings be upon him). And this reason goes back to two things: namely, ignorance of the Sunnah, which includes walking with the funeral in a fast run, neither delaying nor hurrying. What is the cause of this ignorance?
First: The neglect by the majority of the knowledgeable Muslims of studying the Sunnah. They were content with it and substituted it with the study of books of jurisprudence. When we draw attention to this bitter reality, which is the turning away of Muslims from studying the Sunnah of the Prophet (peace and blessings be upon him), we do not mean — as we have said repeatedly, and contrary to what some people spread about us — that it is not necessary to read the books of jurisprudence and the books of scholars and jurists. But we mean something that Muslims should pay more and more attention to than the study of traditional jurisprudence. We mean that when we teach or study jurisprudence, we should take it as a means and not an end. A means to know the legal rulings found in the Book and the Sunnah. It is not permissible for us in any way to make the study of jurisprudential books an end in itself, with no study beyond that. Those who do this study jurisprudence but do not study the Book and the Sunnah. This is what we deny, and we are most angry about it; because the saying of Allah (Blessed and Exalted is He) applies to such people, even if not in this context: . Is there any Muslim, no matter how deep his ignorance, who can say that the books of scholars and jurists are better, more excellent, more beneficial, and more jurisprudential than the words of the Messenger (peace and blessings be upon him) and his hadith? I do not think a Muslim would see this even in a dream. So why have we turned away from what is better to what is less good? This is what we want, and this reason, which is turning away from studying the Sunnah, gives us these bad results; and it is the neglect of applying the Sunnahs in many of our life affairs.
The second reason: We know that some of them study the Sunnah, but — with regret — they explicitly say: We do not study it for jurisprudence, but for blessing. And if some of you have not heard this statement, it must have touched your life; because there is no one among them who says in a ruling: Allah said, the Messenger of Allah said; except if this ruling agrees with his school of thought. As for citing a verse or a hadith that an Imam of the Imams of the Muslims said, but he did not take that Imam as his own Imam; this does not exist in this time.
So the cause of ignorance of the Sunnah goes back to two things; the first thing: not studying it, and the second thing: if someone is found who studies it, that study, as they explicitly say, is for blessing and not for jurisprudence in the religion; meaning: they have forbidden themselves a great good that the Messenger of Allah (peace and blessings be upon him) mentioned in the hadith that al-Bukhari and Muslim narrated in their "Sahihayn" from the hadith of Mu'awiyah ibn Abi Sufyan and from the hadith of al-Mughirah ibn Shu'bah: . So jurisprudence in the religion is, as Ibn al-Qayyim al-Jawziyyah (may Allah have mercy on him) said:
"Knowledge is: Allah said, His Messenger said, *** The Companions said; it is not deception.
Knowledge is not setting you up for foolish disagreement *** Between the Messenger and the opinion of a jurist.
No, nor denying the attributes and negating them *** Out of fear of denial of attributes and likening Allah to creation."
So another natural result of the cosmic Sunnahs of Allah (Mighty and Majestic) is that people lose the practice of the Sunnah because of their complete lack of studying it, or because some of them study it for seeking blessing and not for jurisprudence. And in this is a reminder.
So the etiquette of accompanying the funeral is first that it is carried on the shoulders, and that its bearers walk with a fast run, not step by step, and not so fast that the funeral shakes in its coffin, but rather as He (the Exalted) said, also in a context other than this: . So the fast run does not disturb the deceased in his coffin, nor is it so slow that it delays the good for the funeral when it is good, and delays the people from putting the evil off their shoulders when it is bad.