He was asked about the hadith: “May Allah curse the women who visit graves…” and the narration: “…the women who visit graves.”

Al-Halabi: Shaykh, the hadith is this hadith. It has two routes: one through Abu Hurayrah and one through Ibn 'Abbas. Both contain weakness. Some of the scholars of knowledge took a stance in the structure of the speech, in the structure of the hadith, to authenticate it by the hadith, "May Allah curse those who visit the graves."

The Shaykh : How do you mean?
Al-Halabi : Read to me what he said?

The Shaykh: Go ahead.
Al-Halabi : He says: “Although the narration means ‘women who visit’; because ‘Zawwarat’ with a dammah on the zay is ‘Zawwarat’ as stated by al-Jalal al-Mahalli in his commentary on al-Minhaj and by al-Suyuti, and this was approved by al-Sindi, al-Minawi, and the author of Tanqih al-Ruwat, the commentary on al-Mishkat. These scholars stated that the form circulating on people’s tongues is ‘Zawwarat’ with a dammah on the zay, which is the plural of ‘Zawwar,’ the plural of ‘Zawwarah’ (female visitor) by transmission, and ‘Zawwar’ by analogy. It was said that ‘Zawwarat’ is for emphasis, and it was said that ‘Zawwarat’ is for emphasis, so it does not imply that the curse falls on the act of visiting except rarely. We object to this by stating that he compared it to all graves, and therefore it came in the narration of Abu Dawud as ‘Zawwarat’ without emphasis. According to this verification, it means ‘women who visit’ and is not for emphasis as many students of knowledge have assumed. The form for emphasis is with a fathah on the zay, not a dammah, just as the form indicating origin is also with a fathah, as He the Exalted said: This is known to the people of morphology. Ibn Malik said in his poem:
“Fa‘al or Maf‘al or Fa‘ul, / In abundance, a substitute for Fa‘il.”
And he said regarding origin:
“And with Fa‘il and Waf‘al, Fa‘al / In origin, suffices for the yaa before.”
Thus, the meaning of ‘Zawwarat al-qubur’ is ‘those who have visits to the graves,’ assuming the form indicates origin. Therefore, both narrations agree on prohibiting women from visiting graves absolutely.” To the end of it.

The Shaykh : The answer that appears to me from two aspects: First, the phrase “famous on people’s tongues” does not mean “famous and authentic in the narration.” Therefore, what is required here is to verify the narration of the hadith with the people of hadith: is it ‘Zawwarat’ or ‘Zawwarat’? The fact that ‘Zawwarat’ is famous on people’s tongues is not a proof. In my opinion, if the narration were ‘Zawwarat,’ he would not have said “famous on people’s tongues.” Do you see how it is? The phrase “famous on people’s tongues” is quoted from books like al-Maqasid al-Hasanah, which explains what is famous on people’s tongues. This fame on people’s tongues has no scientific value, meaning it cannot be used to establish a legal ruling. This is the first answer as it appears to me.