Carrying and burying the deceased

Q: As I understand, after the burial of the deceased, it is Sunnah to recite the beginning verses of Surah Baqarah at the head side and the last verses of Surah Baqarah at the feet side. Additionally, a dua is typically recited. In our practice, we first recite Surah Fatiha, followed by the beginning verses of Surah Baqarah at the head side, and the last verses of Surah Baqarah at the feet side, which are recited loudly so that everyone can hear. My questions are as follows: 

Is it permissible to start with Surah Fatiha? In the narrations, only Surah Baqarah is mentioned, and not Surah Fatiha. 

To what extent is it permissible to recite these verses loudly? 

Afterward, a dua is made facing the Qibla. This dua is a collective, loud dua where the Imam makes the dua aloud and everyone responds with "Ameen." 

My questions regarding this are: Should the dua not be made individually? To what extent is it permissible to make a collective dua after the burial?

Q: Are women allowed to carry the janaza from the deceased person's house into the vehicle that will carry it to a graveyard?

Q: Is it better to plant trees or shrubs on graves or is it better not to plant anything?

Q: There is an imaam who attends some janaazah and starts giving a long lecture. He then invites the ladies to come close to the gravesite and join the men in throwing the three handfuls of sand. He also makes sure that the women stand among the men when making dua. Is this practice correct? Can Mufti Saheb give us some guidance.

Q: When the corpse is buried, one person stands at the head of the grave and recites Surah Faatihah and the other recites the last ruku of Surah Baqarah while standing at his feet. This is called (Talqeen) (indoctrination). Is it permissible to recite this?

Q:

1. What is the status of burying relatives together in the same grave? For example, husband and wife, or grandmother and grandson, or even cousins etc. Is it a matter of ease and identification or is there benefit for the mayyit and the like?

2. Also, will it be right to delay the burial so that an existing grave could be dug up in order to bury relatives together? If so, how long of a delay will be tolerable? In other words, the qabrastaan has a grave open already but a relative grave is wanted instead, so that has to be dug out and prepared and that constitutes some delay.

3. Is it wrong to have a desire of being buried with a certain person, because it means one does not desire burial near Nabi (Sallallahu Alayhi Wasallam) in Madina Shareef? For example, a person desires that he is buried near his mother. Or a person desires that he is buried near his pious Shaykh or pious Ustaad. So does this desire constitute disrespect to Nabi (Sallallahu Alayhi Wasallam) because nobody is greater than Nabi (Sallallahu Alayhi Wasallam) and/or burial in Medina Shareef?

Like someone says, "I want to be buried near my Shaykh" - so is that constituted disrespect to Nabi (Sallallahu Alayhi Wasallam) and Madina Shareef?" I am asking based on arguments someone gave to me.

Q: My father passed away in June 2018 and my mother passed away in August 2020. We buried our mother in the same grave as my father.

Does it make any difference or is there any type of sin if we did this?

Q: Is it permissible to transport the mayyit away from the place of death to another country, for example, to bury the mayyit close to the family?

Q:

1. Please explain what should be read whilst/after the burial of the deceased at the side of the grave.

2. Is it correct to recite Quraan aloud, e.g. Surah Yaseen and the first/last aayaat of Surah Baqarah. If not aloud, will it be sunnat to recite softly individually.

3. Is it permissible to make congregational dua on this occasion?

Q: We have seen in the UK when a body is laid in the grave, they remove the cloth from the face.