by her voice and appearance, as stated in another hadith:

“For you tempt the living and distress the dead.”

Since women’s visits are likely to occasion and cause prohibited conduct on their part and on the part of men, and the underlying rationale here cannot be precisely delimited, it is impossible to define an extent of visiting that would not lead to this, or to distinguish one kind from another. One of the principles of Islamic law is that, when the underlying rationale is hidden or not widespread, the ruling is attached to the circumstances in which that rationale is likely to occur. This avenue is therefore prohibited to block the means to wrongdoing, just as looking at concealed adornment is prohibited because of the temptation it entails, and seclusion with a woman whom one is not permanently forbidden to marry is prohibited, along with other such forms of looking. There is no benefit in this sufficient to outweigh this harm: the only benefit is her supplication for the deceased, which she can offer at home.

For this reason, the jurists have said:

If a woman knows that visiting the cemetery would cause her to say or do something impermissible, then, without dispute, she is not permitted to visit.

Section

As for the aforementioned hadith concerning visiting the Prophet’s grave (peace and blessings be upon him), it is weak. There is no hadith concerning visiting the Prophet’s grave (peace and blessings be upon him) that is graded good or authentic. Nor have such reports been narrated by the compilers of the well-known Sunan collections, such as the Sunan of Abū Dāwūd, al-Nasā’ī, Ibn Mājah and al-Tirmidhī, or by the compilers of the well-known Musnad collections, such as the Musnad of Ahmad