The hadith you mentioned can be found in Al-Mo'jam Al-Kabeer by Al-Tabarani, in Sunnan Ibn-Majah by Ibn-Majah, and in other books:
حدثنا محمد بن إسماعيل بن البختري الواسطي حدثنا يزيد بن هارون عن إبراهيم بن سعد عن الزهري عن سالم عن أبيه قال جاء أعرابي إلى النبي صلى الله عليه وسلم فقال يا رسول الله إن أبي كان يصل الرحم وكان وكان فأين هو قال في النار قال فكأنه وجد من ذلك فقال يا رسول الله فأين أبوك قال رسول الله صلى الله عليه وسلم حيثما مررت بقبر مشرك فبشره بالنار قال فأسلم الأعرابي بعد وقال لقد كلفني رسول الله صلى الله عليه وسلم تعبا ما مررت بقبر كافر إلا بشرته بالنار
A Bedouin came to the Prophet and said: "O Messenger of Allah, my father used to uphold the ties of kinship, and so and so forth, where is he?" He said: "In the Fire." It was as if he found that difficult to bear. Then he said: "O Messenger of Allah. Where is your father?" The Messenger of Allah said: "Whenever you pass by the grave of an idolater, give him the tidings of Hell-fire." The Bedouin later became Muslim, and he said: "The Messenger of Allah gave me a difficult task. I never passed the grave of an idolater but I gave him the tidings of Hell-fire."
— Sunan Ibn Majah, Vol. 1, Book 6, Hadith 1573
As you can see from the link, it is graded as weak (da'if). However, as you pointed out, Shiekh Al-Albani compiled this hadith in his Al-Silsilah Al-Shahiha book of authentic collections (Vol.1, Hadith 18).
This raised some discussions among scholars of hadith as it was graded as weak (da'if) due to severance in the chain of narration (mursal) in Al-'Ellal by Al-Razi (Vol.5, p. 692-693, Hadith 2263), and in Al-'Ellal by Al-Daraqutni (Vol. 4, p. 334-335, Hadith 607). The conclusion from their discussion is that it is a weak (da'if) hadith.
The hadith has two chains of narration:
- Ibrahim ibn-Sa'ad through Al-Zohry through 'Aamer ibn-Sa'ad through his father Sa'ad ibn Abi-Waqqas
- 'Abdel-Raziq through Ma'mar through Al-Zohry (then no companion mentioned)
The first chain is continuous to the Prophet, but in Tahdhib Al-Tahdhib, Al-Asqalani mentions that Ibrahim ibn-Sa'ad was young when he listened to Al-Zohry, and that this chain (Ibrahim ibn-Sa'ad through Al-Zohry, in general) is not considered strong due to Ibrahim's memorization at the time not being at the level required. The same opinion was voiced by Al-Mizzi in Tahdhib Al-Kamal. Ibrahim ibn-Sa'ad, in general, is considered strong, even through Al-Zohry, long as he is not the only narrator in his layer.
For the second chain of narration, although the Ma'mar through Al-Zohry chain is quite strong, there is no mention of where Al-Zohry got the hadith from (severed, mursal).