⦗447⦘ and by Ibn Ḥajar al-ʿAsqalānī, where it is listed as nos. 81 and 82. As for Ibn al-Qayyim’s citing it in Zād al-Maʿād as being in “the Sunan of al-Nasāʾī,” this is sheer error, unnoticed by the editor, who then fell into gross deficiency in tracing the report, attributing it only to Ibn al-Sunnī with a weak chain!

Second: al-Nasāʾī said of the version traced back to the Prophet, “This is mistaken; the correct form is mawqūf.” Integrity required that his remark be quoted and then answered, as the ḥāfiẓ did by stating that it carries the ruling of a marfūʿ report, for such speech cannot be voiced merely from personal opinion—especially since the report is in fact marfūʿ through other routes, as set out in al-Ṣaḥīḥah 2333.

Third: the documentation said to be from Ṭabarānī is actually taken from al-Munḏhirī’s al-Targhīb, 1/105, where he ends by saying: “He considered the mawqūf version, ending with Abū Saʿīd, to be correct.” Al-Haythamī says the same in Majmaʿ al-Zawāʾid, 1/239. The answer to this has already been given above.

Certain scholars have made astonishing mistakes about this ḥadith; I shall not prolong the discussion here—the proper place for that is the source just mentioned. Allah Almighty is the One who grants success.

His statement: “As for tending to the corners of the eyes, the creases of the face, moving the ring, and wiping the neck, we have not addressed them because the ḥadiths about them have not reached the level of soundness, even though they are acted upon to complete cleanliness.”

I say: Juridically, the neck is not a site of cleansing in wuḍūʾ, unlike the other places mentioned before it. Hence I do not deem it permissible to wipe the neck in wuḍūʾ except on the basis of a specific proof that can serve as evidence—and such proof is lacking, as the author himself indicated. Anything else would be legislating from personal opinion, which is impermissible. As for moving the ring, it is necessary if the ring is tight. Allah is the Patron of success.