The hadith of Ibn Mas'ud - may Allah be pleased with him - he said: "The Messenger of Allah - peace and blessings be upon him - told us about the night he was taken up in ascension that he did not pass by

The Shaykh: And among the virtues of cupping is this concern included in the following hadith from the highest assembly regarding the command to perform cupping, where the author - may Allah have mercy on him - states, and it is a valid hadith - also - like the one before it: And from Ibn Mas'ud - may Allah be pleased with him - he said: "The Messenger of Allah - peace and blessings be upon him - told us about the night he was taken up in ascension that he did not pass by a group of angels without their commanding him: 'Command your ummah (the Muslim community) to perform cupping'."
This is a great matter indeed, that the angels care about this Prophetic medicine and command the Prophet - peace and blessings be upon him - to in turn command his ummah (the Muslim community) to perform cupping. So it is a great regret that cupping has become a forgotten matter among the Muslims, especially in this land, where hardly anyone knows it except a few individuals. And this is the concern you have known in this hadith, that he - peace be upon him - did not pass by a group of angels without their commanding him: 'Command your ummah (the Muslim community) to perform cupping.'
The author says in his takhrij (tracing a hadith to its sources): "Al-Tirmidhi narrated it and said: A good, strange hadith. The Hafiz said: 'Abd al-Rahman did not hear from his father 'Abd Allah ibn Mas'ud, and it was said: He heard from him'."
This is a declaration by the author - may Allah have mercy on him - regarding the chain of this hadith - and I do not say of the hadith itself - that he grades it as defective due to the disconnection between the Companion, who is 'Abd Allah ibn Mas'ud, and the one who narrated it from him, who is his son 'Abd al-Rahman.
The hadith is narrated through the route of 'Abd al-Rahman ibn 'Abd Allah ibn Mas'ud from his father, and as you heard from the author, he is among those regarding whom the imams of hadith differed concerning his hearing from his father; some affirmed it and some denied it.
And when we look at this disagreement in light of the terminology of the science of hadith, it is possible for us to prefer the statement of those who affirmed his hearing from him over the statement of those who denied it, due to what is known from the principles of usul al-fiqh (the principles of jurisprudence), fiqh (Islamic jurisprudence), and hadith - also - that "one who knows is an argument over one who does not know." And this rule, as I have mentioned to you repeatedly, must always and forever be in the memory of the student of knowledge so that he can use it to remove some of the difficulties or ... or problems in some issues; whether they are hadith-related or fiqh-related. "One who knows is an argument over one who does not know"; this rule resolves many problems, including the one we are currently addressing. Some scholars, who have their weight in hadith among the imams of al-jarh wa al-ta'dil (the critique and vindication of narrators), affirm this hearing, and some deny it. And we know that everyone who affirms something, among those who have weight in knowledge and ... must affirm it based on knowledge that reached him.
We said: This rule, "one who knows is an argument over one who does not know," resolves many problems of disagreement in hadith and fiqh, including the one we are currently addressing. This hadith, in which the Prophet - peace and blessings be upon him - when he was taken up in ascension and they passed by the angels, they commanded him to command his ummah (the Muslim community) to perform cupping. The author says that this hadith is from the narration of 'Abd al-Rahman ibn 'Abd Allah ibn Mas'ud, and he did not hear from his father. He said: And it was said: He heard from him. And we prefer what he indicated by weakening, from his statement: "It was said he heard from him," by the rule we were discussing: one who knows is an argument over one who does not know. Because the assumption for the scrupulous, pious, righteous scholar is that he does not speak except with knowledge. So the one who said: "He heard" has knowledge of this hearing, and the one who said: "He did not hear" means that he does not know that 'Abd al-Rahman ibn 'Abd Allah ibn Mas'ud heard from his father. So it is incumbent upon the Muslims, their fuqaha (jurists) and students of knowledge among them, to try to eliminate such disagreements by referring to the rules and principles they agreed upon, including that one who knows is an argument over one who does not know.
This is the first matter; this rule is the first thing we rely on in preferring the hearing of 'Abd Allah ibn Mas'ud from his father, 'Abd al-Rahman ibn Mas'ud from his father.
The second thing - and it is very important - is that it is established from this 'Abd al-Rahman with a strong chain that he asked his father to advise him during his illness; so he met him and heard from him. And whether he was young in age or old in age is another matter that does not refute the previous claim that he heard, by the rule mentioned earlier, and because he met his father and sought his good advice.
This is regarding the discussion of the chain of the hadith; that is, regarding this defect mentioned by the author - may Allah have mercy on him -. Otherwise, the hadith is valid, there is no doubt or ambiguity in it; because it came through other routes and with wordings, all of which revolve around this meaning of the angels' command to the Prophet - peace and blessings be upon him - to command his ummah (the Muslim community) to perform cupping. So the text of the hadith is valid, there is no blemish in it.
Then in the hadith that follows - and it is from 'Ikrimah - it has two defects. And since this text's narration revolves around a man who has weakness in terms of poor memorization - and he is "'Abbad al-Mansur" - these hadiths naturally take on the weakness of this narrator. But the text of the hadith =
-- ... ... ... --
= these hadiths naturally take on the weakness of this narrator. But the text of one of these hadiths, we found for it corroborating narrations that strengthen it. From that, I extracted from ... the weakness that encompassed these hadiths, which is with the wording that the Prophet - peace and blessings be upon him - said: . This wording only, from this collection of hadiths, is strong or good due to other evidence, as the scholars of hadith express it.
And among the corroborating narrations cited by the author for the previous hadith is his statement: And Ibn Majah narrated from it that the Messenger of Allah - peace and blessings be upon him - said: . This is a corroborating narration for the previous hadith. And in the next lesson - if Allah wills - other corroborating narrations will come for the hadith we strengthened with corroborating narrations, from the hadith of Ibn 'Abbas, which contains the urging to perform cupping on the sixteenth, seventeenth, and eighteenth days.