Abu Dawud

Benefits and Issues:
Similarly, this is also narrated from Sayyiduna Ibn Abbas radi Allahu anhuma. [مسند الامام احمد : 229/1، سنن ابي داود 3236، سنن الترمذي 320، سنن النسائي 2045]
↰ Its chain of narration is also "weak," because regarding Abu Salih Bazam:
◈ Hafiz Nawawi rahimahullah says:
«قال الاكثرون : لا يحتج به»
"Most scholars say that the hadith narrated by him cannot be used as evidence." [خلاصة الاحكام : 1044/2]
◈ Hafiz Ibn Hajar rahimahullah says:
«والجمهور على ان ابا صالح، هو مولي ام هاني، وهو ضعيف»
"According to the majority of hadith scholars, Abu Salih is the freed slave of Umm Hani, and he is a weak narrator." [التلخيص الحبير : 137/2، ح : 798]

Benefits and Issues:
If women visit graves with the prescribed and recommended etiquettes, it is permissible.
As in the aforementioned ahadith, a general concession has been given.
However, those women who violate the Islamic etiquettes there by reciting elegies,
or performing prostrations, or lighting lamps—these are accursed acts.
It is obligatory to avoid and prevent them.
And for those women who do such acts,
it is not permissible for them to go to the graveyard.

(1) The researcher of the book has declared the mentioned narration to be weak in its chain of transmission, whereas other scholars have, based on supporting evidences, considered the rest of the narration (except for the last word [وَالسُّرُجَ] “lamp”) to be hasan (good). In light of the evidences, their opinion appears to be closer to correctness. And Allah knows best. Furthermore, the wording “zawwarat al-qubur” is authentically established instead of “za'irat al-qubur,” meaning that the Messenger of Allah sallallahu alayhi wa sallam cursed those women who frequently visit graveyards. Therefore, visiting graves is recommended (mustahabb) for women just as it is for men. The special mention of women is because they generally have less patience and endurance, and are more prone to wailing and lamentation; thus, they should only go occasionally. For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 4/363-365, and Silsilat al-Ahadith al-Da‘ifah: 1/393-396, no. 225, and Ahkam al-Jana’iz by al-Albani, pp. 236-237).

(2) The meaning of making a place of worship over graves is that one performs prayers and the like there, in which there is also the possibility of praying in the direction of the grave. If a structure is built over the grave, its ruling is the same as that of the grave itself, i.e., it is also prohibited to pray in its direction. Building a mosque near a grave is also not free from dislike (karahah). This is similar to praying near impurity: the prayer will be valid, but it is a reprehensible act. Graves should be made separate and distant from mosques and even from populated areas. Constructing a building over a grave, whether for the protection of the grave or for the convenience of visitors, is prohibited. If the grave existed first, the building should be demolished; and if the building existed first, the grave should be removed. The structure built over the blessed grave of the Prophet sallallahu alayhi wa sallam was constructed centuries later by rulers; otherwise, in the era of the Companions and the Followers, this was not the case. Therefore, it is not correct to use this as evidence for building structures over graves. And Allah knows best.

(3) The weakening of the last sentence of the hadith [وَالسُّراجَ] “that the Prophet sallallahu alayhi wa sallam cursed those who light lamps on graves” does not prove that its prohibition is not established; rather, its prohibition is established from general evidences, for example: “Every innovation is misguidance, and every misguidance is in the Fire.” That is, every innovation is misguidance and every misguidance leads to Hellfire. Furthermore, lighting lamps on graves is either for the veneration of the grave, in which case such veneration is prohibited—indeed, it is like making offerings at the grave—or it is pointless. There is no need for light on graves; the need for light is inside them, and that is through righteous deeds. If the intention is to provide light for those coming and going, then arrangements should be made to provide light elsewhere, not on the grave itself, so that there is no suspicion of veneration. And Allah knows best.

Commentary:
Note:
(In the chain of narration, "Abu Salih Bazam, the freed slave of Umm Hani," is weak.
The statement regarding only lighting lamps in the mosque is weak.
Authentic evidences exist for the remaining two matters.)

Benefits and Issues:
This hadith indicates the prohibition for women to visit graves, because a curse is invoked only upon something that is forbidden. However, in contrast, there are many ahadith that establish that women also went to visit graves. One way to reconcile these is that this prohibition was before the permission and concession for visiting graves was granted; but when the permission and concession were given, both men and women were included in it.

And another opinion is that the prohibition of visiting graves for women is still in effect, the reason being that women generally have less patience and are prone to excessive lamentation, wailing, and crying. Some scholars say that women are prohibited from visiting graves in the case where they commit forbidden acts, such as adopting the ways of the pre-Islamic era of ignorance, wailing, beating themselves, lamenting, and screaming. These actions are contrary to the teachings of Islam, and thus they have been prohibited.

➋ If visiting graves is for the purpose of taking a lesson, remembering the Hereafter, and for admonition, then there is no harm in it. This reconciliation is most excellent.

➌ Regarding the aforementioned narration, our esteemed researcher writes that the mentioned narration is weak in its chain of transmission; however, the hadith narrated from Abu Hurairah radi Allahu anhu, in which the words «زَائِراتِ الْقُبُورِ» are used instead of «زَوَّارَات القُبُورِ», is of the grade of hasan. See: [سنن ابي داود ، الجنائز ، باب فى زيارة النساء القبور ، حديث : 3236 وجامع الترمذي ، الصلاة ، حديث : 320]

Imam Shawkani rahimahullah states that in the authentic hadith, the word «زَوَّارات» is used, which is an intensive form, meaning that the Messenger of Allah sallallahu alayhi wa sallam invoked a curse upon women who frequently visit graveyards. Furthermore, the permissibility of occasionally visiting graves is understood from the hadith in which Aisha radi Allahu anha asked the Messenger of Allah sallallahu alayhi wa sallam how she should supplicate for those buried when she visits the graveyard. The Messenger of Allah sallallahu alayhi wa sallam did not say to her that she should not go at all, but rather said: "Say: «اَلسَّلَامُ عَلٰي اَهْلِ الدِّيَارِ مِنَ الْمُوٌمِنِيِنَ وَالْمُسْلِمِينَ»..." [صحيح مسلم ، الجنائز ، باب مايقال عند دخول القبور والدعاء لاهلها ، حديث : 794]

Shaykh al-Albani rahimahullah writes regarding this issue that visiting graves is recommended for women just as it is for men. Then, regarding the aforementioned narration, he writes: The wording "zairat al-qubur" is weak, and the wording "zawwarat al-qubur" is authentic, from which the prohibition of women frequently visiting graveyards is established. For further details, see: [احكام الجنائز وبدعها ، ص : 235 ، 329 ۔ طبع : مكتبة المعارف الرياض]