Nasai

"But visiting graves"—that is, the purpose of visiting graves is not merely for seeking blessings (tabarruk), as is commonly practiced, where the graves of the righteous are visited solely for tabarruk. Rather, visiting graves should be for the remembrance of the Hereafter, to reflect upon death and the grave, and for the reformation of one's deeds.

Explanation:
1:
In this, not only is the visitation of graves recommended, but it is actually commanded and emphasized.
From this, it is also understood that in the early period of Islam, this practice was prohibited, because at that time there was a concern that, under the influence of their pre-Islamic (jahiliyyah) customs, Muslims might commit some wrongful act there. Later, when this danger was eliminated and the Muslims became firm in the belief of tawhid (the oneness of Allah), not only was permission granted, but it was also emphasized, so that the concept of death would remain ever-present in a person's heart and mind.

Benefits and Issues:
➊
Visiting graves is a legislated (mashru‘) and Sunnah practice.
A person, wherever he resides, should make it his habit to visit the graveyard of that place.
However, it is not permissible to undertake a journey solely for this purpose.
➋
There are prescribed etiquettes (adab) for visiting graves.
That is, reciting the supplication upon entering the graveyard and supplicating for forgiveness for the Muslim inhabitants of the graves—not performing prayer (salah) there, nor reciting the Qur’an there.
To consider the grave as a place of acceptance (maqam-e-qubuliyat), or to supplicate by means of the deceased or through their intercession, or to present one’s needs directly to them—
all these actions are forbidden (haram).
Likewise, holding fairs, festivals, urs (death anniversaries), or qawwali (devotional singing) at graves has absolutely no basis in the ahadith of the Messenger of Allah (sallallahu alayhi wa sallam) or in the practice of the Companions (radi Allahu anhum ajma‘in).

(1) Some actions are permanently forbidden. The idea of their permissibility cannot even be conceived. However, there are some actions that are, in themselves, permissible, but due to a temporary expediency, they are declared prohibited. Once the expediency passes, they return to their original ruling. All three actions mentioned in the hadith are of this nature. Visiting graves, eating sacrificial meat for more than three days, and drinking nabidh are permissible actions, but to avoid certain harms, they were prohibited. When the risk of harm no longer remained, their permissibility was announced.

(2) In the early period of the Prophethood of the Messenger of Allah (sallallahu alayhi wa sallam), polytheism (shirk) was widespread. The worship of idols and graves was openly practiced. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) forbade Muslims from visiting graves so that their minds would not be drawn towards shirk. When tawhid (monotheism) became widespread, minds became firm, and there was no longer a risk of shirk, he (sallallahu alayhi wa sallam) permitted visiting graves so that death would be remembered. It is a matter of regret that now, once again, supplication and calling upon the dead occurs at graves. Instead of remembering death, the memory of shirk is revived. Therefore, in light of this hadith, it is prohibited to visit those graves which are worshipped and which, in today's terminology, are called "shrines" (mazar).

(3) "Sacrificial meat": In the beginning, most of the Companions (radi Allahu anhum) were poor. Only a few people could offer sacrifice; the majority of Muslims were poor and needy. Therefore, the Prophet (sallallahu alayhi wa sallam) forbade keeping sacrificial meat for more than three days. Then, when the spoils of war became abundant, sacrifices became common, and people were no longer in need, he (sallallahu alayhi wa sallam) reinstated the original ruling: eat as long as you wish, but do not deprive any beggar or neighbor.

(4) "Nabidh": In the early period, people were accustomed to drinking wine. They would not even feel a slight intoxication. Therefore, when wine was prohibited, the Prophet (sallallahu alayhi wa sallam) forbade making nabidh in those vessels that were used for making wine, because their construction was such that intoxication would develop quickly in them. There was a possibility that if nabidh was permitted in those vessels, firstly, the memory of wine would remain, and secondly, intoxication might develop in the nabidh and they would not realize it. Therefore, the use of wine vessels was permanently prohibited. But when wine was erased from their minds and the effects of intoxication were no longer present in their nature, the Messenger of Allah (sallallahu alayhi wa sallam) reinstated the original ruling: nabidh can be made in any vessel, because a vessel does not make something unlawful. The thing that makes it unlawful is intoxication; if intoxication does not develop, then there is no harm in making nabidh in any vessel.

(5) From this hadith, it is understood that the ruler of the time, or the mufti and qadi, can, despite something being permissible, temporarily prohibit it when there is a real risk of harm or corruption. However, this restriction will be temporary. As soon as the risk of harm ends, that thing will become permissible again. Something that is legally permissible cannot be declared permanently prohibited; however, partial or temporary restriction is possible, provided there is a solid reason.

Urdu marginal note:
“Wrong words,” for example: statements involving shirk (associating partners with Allah), lamentation, wailing, etc. Women do not possess as much self-restraint, therefore they may go only occasionally; however, for those women who are not at risk of such behavior, it is permissible for them to visit the graveyard.

(1) The aforementioned ahadith explicitly indicate that previously, visiting graves was prohibited, but later its permission was granted. Now, both women and men may go. The ahadith in which women are cursed for going to the graveyard mean that those women who violate the requirements of the Shari‘ah and, without observing them, go to visit graves, and likewise, those who frequent the graveyard without regard for the rights of their husbands, they become deserving of the curse. Although the words of permission in the hadith are narrated in the masculine form, in general rulings, women are also included under men, as is the case in many other rulings of the Qur’an and Hadith.

(2) This blessed hadith also provides clear guidance on the important issue that rulings can be abrogated (naskh), as the prohibition of visiting graves was abrogated and permission to visit graveyards was granted. Similarly, previously, drinking beverages from certain specific types of vessels was prohibited, but later, that prohibition was completely abrogated and permission to drink from those vessels was granted, and that permission remains to this day. However, intoxicating drinks, whether consumed in small or large quantities, are prohibited and unlawful in every case, and this prohibition is everlasting.

This hadith is clearer than the previous hadith, and it is explicit in stating that the command to refrain from making nabidh in the mentioned vessels was given in the beginning, but later this command was abrogated. Just as the prohibition of visiting graves and the restriction on the meat of sacrificial animals have been abrogated—and there is consensus among all scholars on this—similarly, the restriction regarding vessels has also been abrogated. This is the position of the majority of scholars, and this is correct. The details have already been discussed previously. See Hadith: 5646. Moreover, this is the best form of abrogation, that the Messenger of Allah (sallallahu alayhi wa sallam) himself explicitly stated the abrogation of his previous command and issued a new ruling. There remains no doubt in such abrogation. This hadith is also of the highest level of authenticity in terms of its chain, because it is mentioned in Sahih Muslim.

Lexical Explanation:
«فَزُورُوهَا» is the imperative form derived from «زيارة». This permission was granted after prohibition.
«تُذَكَّرُ» is derived from «تذكير», meaning it serves as a reminder.
«تُزْهَّدُ» is derived from «تزهيد», meaning it makes one disinterested in the world and ascetic. This is the sole purpose and objective of visiting graves.

Benefits and Issues: This hadith establishes that visiting graves is permissible.
➋ In the beginning, the Prophet (sallallahu alayhi wa sallam) forbade it, but later granted permission, and the purpose of this is to remember the Hereafter and to supplicate for forgiveness and mercy for the deceased.
➌ There is no legitimacy in the pure Shariah for making vows and offerings at graves, or for holding festivals (urs) and the like.