Explanation of the author's statement: He said: (He used to grind them the flour, so when he died, they stayed at his grave).

The Shaykh :He said:

He used to grind them the flour, so when he died, they stayed at his grave

كان يلتّ لهم السويق فمات فعكفوا على قبره

Meaning, then they worshipped him and made him a god alongside Allah, may Allah protect us from that.
Likewise, Abu al-Jawza' said from Ibn 'Abbas: . The strange thing is that the people in their pre-Islamic age of ignorance honored the pilgrims to the House of Allah... they would grind flour for them. And 'Abbas also used to give them water from Zamzam, and he would sometimes put date wine in the water of Zamzam to sweeten it with date wine or something similar. In the present time, people have become the opposite; they exploit the pilgrims to the utmost, may Allah protect us from that, until they sell them what is worth one or two riyals or more, depending on what is available to them, may Allah protect us from that. And this is a great error, because Allah says: So what about the one who commits deviation?!
And from Ibn 'Abbas (may Allah be pleased with him and his father), he said: It was narrated by the people of the Sunan.
The student: ... .

The Shaykh : Which one? The grammatical case of "graves"?
The student: ... .

The Shaykh : The correct one is the genitive case. It is a dependent noun. His statement: "Cursed"—the word "cursed" means expulsion and distance from the mercy of Allah. And the meaning of "he cursed them" is that he called down the curse upon them; he called down the curse upon them.
His statement: "Women who visit"—"women who visit" is the plural of "woman who visits," and the meaning of visiting is going out to the graveyards. And it is of types: some of it is a recommended practice, some of it is a religious innovation, and some of it is associating partners with Allah. Yes? But the discussion is on his statement: which refers to women. And "visitor" is an active participle that is established by a single instance; it is suitable for a single woman. And in the hadith of Abu Hurayrah: with the emphasis on the waw, and it is a form of exaggeration indicating multiplicity; it indicates the multiplicity of visits.
And his statement: This is the evidence from the hadith.
Meaning, those who place mosques and lamps upon them. And it has been mentioned previously that making mosques upon graves has two forms:
The first form: that one makes it a place of prayer and prays beside it.
And the second form: that one builds mosques upon it.
And his statement: is the plural of "lamp"; lamps are lit upon them night and day to honor them and to exaggerate in their regard.
This hadith indicates the prohibition of visiting graves for women, and indeed that it is one of the major sins, because the curse is not for anything except a major sin among the major sins. And it also indicates the prohibition of making mosques and lamps upon them, or not? Because he cursed the one who does it, so it is a major sin among the major sins.
Now, where is the connection of this hadith to this chapter? Because making mosques upon them and lighting lamps for them is exaggeration in their regard, which leads afterwards to their worship.
What is it, or what is it, or what is the connection between the first sentence and the second? The connection between them is apparent: it is that the woman, due to the softness of her emotions, her lack of discernment, and the weakness of her patience, might worship the owners of the graves out of compassion for the owner of the grave, because she is weak. Therefore, he paired her with those who make mosques and lamps upon them.
Now, here, those who make mosques upon them—does that include if electricity is placed in the graveyard to light it? For example, people at night cannot see, so they put, for example... a pole with light bulbs, yes?
We say: As for the places where people do not need it, such as if the graveyard is wide and there is a place where people have finished burying, then there is no doubt that there is no need or reason to light this place that has been emptied. Is that not so? If the lighting is at the place where burial is taking place, in graves, for example, dug out, and what is around them is lit. Then one might say: It is permissible to do it because it is not lit except at night; it is not lit except at night, so there is nothing in that indicating that it was made to honor the grave, but rather it was made for the need. But despite that, what we see is that it should be prohibited absolutely; it should be prohibited absolutely:
First: because there is no dire necessity.
And second: that if people find a need for it, they have, praise be to Allah, cars, so they can light the bulbs in them and it becomes clear to them, and then they can carry a lamp with them, as they used to do in the previous era.
And also, if this door is opened, then evil will expand in the hearts of people, and they will not be able to control it afterwards. Suppose, for example, they come in the morning after the dawn prayer; who is responsible for extinguishing these candles or this lighting?
It is left, and then it remains as if it is a mosque made upon it, a lamp made upon it. So what we see is that it is prohibited finally. But if there is a room in the graveyard where the bricks and the like are, and a light bulb is placed in the same room, then there is nothing wrong with it, because it is far from the graves, and it is also inside, so it is not seen. So we hope that there is no harm in that.
And the important thing is that the means of associating partners with Allah, a person must stay away from them with a great distance, and he should not estimate for the time he is in now; he should estimate for the distant times, so the matter is not light.