"its authentic version" from Anas with it. He remained silent about it, and it is not good, as it is from this broken chain. However, the ḥadīth has many supporting narrations that elevate it to the level of ḥasan, if not ṣaḥīḥ, and these are from the narration of Ibn ʿUmar, for which there are two paths, and from the narration of Ubayy ibn Kaʿb, Zayd ibn Thābit, Abū Hurayrah, and ʿUbayd Allāh ibn ʿUkāsh from his father. I have extracted them in "Irwāʾ al-Ghalīl" (no. 85), so there is no need to repeat them, and al-Ṣanʿānī indicated the strengthening of the ḥadīth in "Subul al-Salām" (1/73 - printed by al-Maktabah al-Tijārīyah) by saying: "It has paths that support each other." He mentioned it from the narration of Ibn ʿUmar, Zayd ibn Thābit, and Abū Hurayrah only! And he narrated it with the wording: "He performed ablution (ṣallá Allāhu ʿalayhi wa-sallam) in succession and then said: This is an ablution by which Allāh does not accept prayer except with it." His statement "in succession" has no basis in any of the paths he mentioned, nor in the additional paths we included! Similarly, the statement of Shaykh Ibrāhīm ibn Ḍuwayyān in "Manār al-Sabīl" (1/25) "He performed ablution (ṣallá Allāhu ʿalayhi wa-sallam) in order and said..."! The ḥadīth, although it does not explicitly mention the order, cannot be derived from his statement in it "He washed his face once, his hands once, and his feet once, and said this..." because it is well-known that the conjunction "and" is for general grouping and does not imply order, especially since the other ḥadīths we referred to did not mention the limbs of ablution but came in a concise form with the wording "He performed ablution once, once, then said: This is an ablution by which Allāh does not accept prayer except with it." It is clear that the reference with "this" here is to the ablution once, once, just as the reference in the other two sections is to the ablution twice, twice, and the ablution three times, three times