1927 – Ibrahim ibn Harun al-Balkhi informed us, saying: Hatem narrated to us, from Ja‘far ibn Muhammad, from his father:

That al-Hasan ibn ‘Ali was sitting when a funeral procession passed by him, and the people stood up until the funeral had passed. Al-Hasan said: “A Jewish funeral procession passed by, and the Messenger of Allah, peace and blessings be upon him, was sitting in its path, and he disliked that a Jewish funeral should rise above his head, so he stood up.”(1)

1928 – Muhammad ibn Rafi‘ informed us, saying: ‘Abd al-Razzaq narrated to us, saying: Ibn Jurayj informed us, saying: Abu al-Zubayr informed me:

That he heard Jabir say: The Prophet, peace and blessings be upon him, stood up(2) for a Jewish funeral(3) that passed by him until it disappeared from view.

And Abu al-Zubayr also informed me that he heard Jabir say: The Prophet, peace and blessings be upon him, and his companions stood up for a Jewish funeral until it disappeared from view.(4)(5)

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= And Abu Mijlaz: he is Lahiq ibn Humayd, and it is in “Al-Sunan al-Kubra” under number (2064).
And it has preceded – in similar form – in the two preceding narrations.

(1) Its chain is weak due to its interruption: Muhammad, the father of Ja‘far – who is Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abi Talib – did not meet al-Hasan ibn ‘Ali, the paternal uncle of his father. Hatem: he is ibn Isma‘il al-Madani. And it is in “Al-Sunan al-Kubra” under number (2065).
It was also narrated – in similar form – by Ahmad (1722) via the chain of Hajjaj ibn Artah, from Muhammad ibn ‘Ali, with this chain.
Al-Sindi said: His statement: “he disliked that a Jewish funeral should rise above his head” – this is an interpretation that occurred in al-Hasan’s mind; otherwise, the implication of the hadiths is that it was out of reverence for the matter of death, and the command has come regarding it. Unless it is said: this was also among the additional motives for standing, and the motives were multiple. And Allah knows best.

(2) After it in (H) there is an addition: “and his companions.”
(3) The word “Jewish” is not in (Q).
(4) This hadith is placed later in (M) and (Q), after the one that follows it.
(5) Its chain is authentic: Ibn Jurayj: he is ‘Abd al-Malik ibn ‘Abd al-‘Aziz, and Abu al-Zubayr: he is Muhammad ibn =