Like its contralateral counterpart, it forms an extension of the procession on the adjacent west wall (). Thus at the top, five of Userhat's colleagues stand under a light construction, next to jars on a stand. The same representation is on the lowest register. In between them stand two rows of women.

As with its counterpart on the east side of the doorway, this constitutes the lengthening of the procession which is on the long adjacent west wall. Seen at the top are five colleagues of Userhat, who walk towards the adjacent wall. They are situated below a light construction covering several jars. A similar construct with jars is also represented in the bottom register. Between, are two rows of women, advancing to join the procession on the long west wall. Even the upper and lower registers of jars are continued on the adjacent wall.

The west wall is dedicated to the funeral ceremony, with its various processions and rituals, including the pilgrimage to Abydos. It can be divided in two parts: in the upper registers is the procession of the actual funeral ceremony, on the bottom register, the river pilgrimage to Abydos.

The front of the procession, which would have represented the open coffin standing upright outside the tomb chapel, is located at the left end of the top register. However, this is now lost through damage. The procession extends from left to right along the upper register and continues left to right along the one below. More of the people of the procession are to be found on the west-hand side of the entry wall, as previously mentioned.
The final destination of the procession would therefore have been this chapel (TT56), or at least a representation of it. The damage at the south end of the wall has remove this and the upright mummy. Indeed, the area represented would be the courtyard of the tomb chapel, during the celebration of the ritual of the opening of the mouth, performed by a sem-priest dressed of a leopard skin. He has survived the damage and is attended by a lector-priest. In front of them are the necessary implements for the ritual and the chest which contained them, as well as offerings and traditional aromatics. Behind the two priests are the mourners, whose representations have not been finished. Nevertheless, the group of three crouching women, who hold their left hands on their heads (a gesture signifying that they cover themselves with dust), present a certain something which draws attention to them (). Several more female mourners stand behind them.
Behind them arrives the long procession. It is necessary to understand that it is on the path leading to the tomb, and that close to it, small light buildings would have been constructed to place the offerings. These are displayed above the procession depicted in the two registers.

The first six men carry on their shoulders a yoke which they support with their right hand. At either end is a white basket. In their left hand they hold a jar (). Above the second and third man is represented a pond with lotus flowers.
Behind the six porters, are (four?) oxen, which assist three men to pull a sledge. Two drovers direct the animals (). The first drover carries a vessel containing water, perhaps intended to ease the runners of the sledge.

Immediately on top of the sledge is a representation of a sacred barque, on which rests the coffin of Userhat, containing his mummy; this is in a catafalque whose roof has the shape of a primitive sanctuary of the Old Kingdom. A red and white striped canvas is stretched over it. (Note the amazing ability in ancient Egyptian art and representation, for the deceased to be in two places at once. Also we have no knowledge of a representation with this colourful motif in any other tomb.) The catafalque is watched over at the front and at the rear by two goddesses, each holding a papyrus stem; These are of course Isis and Nephthys, who watch over the deceased, the new Osiris, as they did for their brother, husband and lover, Osiris himself.
Six colleagues of Userhat follow the sledge, to which it is necessary to add the five mentioned previously on the adjacent section of the north wall (). All are hold their right wrist with their left hand.

Directly below the sledge, in the same area as the stored offerings of the middle register, five men pull a smaller sledge on which is the chest containing the canopic jars. These contain the mummified viscera of the deceased. This is really the continuation of the upper register.
Behind the sledge with the canopic jars are two servants, who belong to the beginning (left) of the register below. On the adjacent north wall (as previously mentioned) are two registers of women who all hold their bent left arm with their right hand (). Their identity is unknown and certainly not specified, but in any case, these are ladies of quality, who could be relatives of the deceased or his wife. They certainly belong somewhere in the procession, but where exactly?

Porters bring various goods: baskets, chests, fans, stands, canes, vases, chairs, etc. They also bring a chariot, like the one shown on the opposite wall, but this has been disassembled ( and ). One of the horses, which was also present on the east wall, presents a very strange image, totally in disproportion, but still magnificent.

One can consider that the stacked jars and amphoras, situated to the extreme right of the register, are appropriate to the procession of the upper registers, and could constitute a reserve of drinks for the participants. They have, therefore, nothing to do with the pilgrimage ().

The flotilla consists of five boats. The deceased's barque is the smallest of the five (view tb092) and is situated in the middle. It is surmounted by a white catafalque which covers the mummy and its coffin. The four other barques serve to haul the one with coffin. These have wooden cabins on their decks, whose sides have been painted. Close to the prow is a small platform, surrounded by boards, where the pilot and the depth sounder stand (). At the stern is a helmsman. Notice that, the stern of the vessels are decorated with the usual papyrus umbel, the prow includes rare representations of the head of a lion.
The barque situated behind the one with the deceased shows the rowers in action, which confirms (as well as the absence of a sail) that the boat is moving down and across the Nile from Thebes. At its prow a small scene takes place, very much full of life, which shows the depth sounder (for whom the artist has forgotten to represent the depth gauge) and the pilot. The pilot is turned towards the rear, and, with his right hand elevated, give his instructions to the helmsman. Obviously about avoiding grounding on one of the innumerable and moving sandbars of the river. Several men are seated on the cabin, located in the middle of the boat, possibly waiting to resume their task within the funeral cortege; unless they are sailors at a loose end?

Did Userhat make this pilgrimage during his lifetime? It is impossible to know. But, no matter! Because having represented it on the wall of his tomb, the activation of the Egyptian image gives it reality, not only once, but renewed during eternity.

Length = 1.86m ; statue niche : 1.00m wide x 1.50m high.

Situated at the ritual west (even though actually south), this wall has at its centre a recessed niche containing the remains of the statues of the couple. The statue of Userhat, located on the left, has been destroyed completely. It is possible to recognise the torso of Mutneferet, and her left hand can be seen holding a bouquet. With her right, she enclosed her husband's shoulder, which has disappeared completely.
This disappearance is not only bound to vandalism, but also to an accident: a breach from tomb TT57 of Khaemhat affected the wall seriously.
Above and down each side of the niche are some coloured texts on a yellow-orange background, today mostly lost. The most that can be recognised is an offering formula to Osiris on the upper register.

A New Kingdom graffito of a scribe named Userhat has been found along the Darb Ain Amur, an area between Kharga and Dakhla Oases. ) consists of two slightly unequal columns of hieroglyphs written in retrograde, which read: "the cattle-reckoning scribe of Amun, Userhat". Among the individuals who bear this name, two also bear similar titles: one lived in the late Eighteenth Dynasty and was buried in the small unfinished tomb TT150 at Dra‘ Abu el-Naga ; the other is our Userhat, owner of TT56. Given the string of titles and the tomb decoration involving cattle, the inscription was most probably written by the owner of TT56, who travelled westwards across the desert to Kharga, Dakhla, and even perhaps Farafra. Actually, it appears that some of the provisions for the Amun estate came from the oases, and it is even possible that a domain of the god was actually located somewhere in the region of the Westen Oases.