(daʿīf).
Chain: al-Ṭabarānī → Jaʿfar ibn Ḥumayd ibn ʿAbd al-Karīm ibn Farūkh al-Anṣārī al-Dimashqī → ʿUmar ibn Abān ibn Mufaḍḍal al-Madanī → Anas ibn Mālik → the Prophet (ﷺ).
Rijāl: (1) Jaʿfar ibn Ḥumayd ibn ʿAbd al-Karīm ibn Farūkh al-Anṣārī al-Dimashqī: al-Dhahabī notes that he transmits from his maternal grandfather ʿUmar ibn Abān al-Maznī, claiming the latter saw Anas, and that al-Ṭabarānī is alone in transmitting from him (Mīzān al-Iʿtidāl, 1/405). (2) ʿUmar ibn Abān ibn Mufaḍḍal al-Madanī (his maternal grandfather): al-Dhahabī said: "We do not know who ʿUmar ibn Abān is; the ḥadīth itself indicates its weakness." (Mīzān al-Iʿtidāl, 1/405).
Takhrīj: Narrated by al-Ṭabarānī in al-Muʿjam al-Ṣaghīr (1/116); Abū Nuʿaym narrated it from al-Ṭabarānī; al-Dhahabī cited it in Mīzān al-Iʿtidāl (1/405) through the latter's route.
Supporting reports (shawāhid) on the ruling that the ears are part of the head:
(i) Al-Dāraquṭnī (1/103), Ibn ʿAdī in al-Kāmil (1/364), and al-ʿUqaylī in al-Ḍuʿafāʾ al-Kabīr (1/32) narrate through ʿAbd al-Raḥīm ibn Sulaymān from Ashʿath ibn Sawwār from al-Ḥasan from Abū Mūsā that the Prophet (ﷺ) said: "The ears are part of the head." Its chain contains Ashʿath ibn Sawwār, who is weak: Ibn Ḥibbān weakened him (1/171) and Ibn Maʿīn did so in al-Tārīkh (2/40); al-ʿUqaylī remarked in al-Ḍuʿafāʾ al-Kabīr (1/31–32): "He has no corroborating narrators."
(ii) Al-Dāraquṭnī (1/97) and al-Khaṭīb in Tārīkh Baghdād (14/161) narrate through al-Jarrāḥ ibn Mukhlad, from Yaḥyā al-ʿAryān al-Harawī, from Ḥātim, from Ismāʿīl, from Usāmah ibn Zayd, from Ibn ʿUmar that the Prophet (ﷺ) said: "The ears are part of the head." Its narrators are reliable except Yaḥyā al-ʿAryān al-Harawī, whom al-Khaṭīb recorded in Tārīkh Baghdād (4/161) without praise or criticism, merely identifying him as a muḥaddith.
(iii) Ibn Mājah (443) narrates via Suwayd ibn Saʿīd, from Yaḥyā ibn Zakariyyā ibn Abī Zāʾidah, from Shuʿbah, from Ḥabīb ibn Zayd, from ʿAbbād ibn Tamīm, from ʿAbd Allāh ibn Zayd, that the Prophet (ﷺ) said: "The ears are part of the head." Its narrators are all reliable except Suwayd ibn Saʿīd, of whom al-Ḥāfiẓ said in al-Taqrīb (1/340): "Truthful in himself, but he went blind in old age and began to accept things not from his own narrations."
(iv) Abū Dāwūd (126) and al-Tirmidhī (33) narrate through Bishr ibn al-Mufaḍḍal from ʿAbd Allāh ibn Muḥammad ibn ʿAqīl from al-Rubayʿ bint Muʿawwidh ibn ʿAfrāʾ a detailed description of the Prophet's wudūʾ, including wiping both ears on their outer and inner surfaces; its chain is ṣaḥīḥ, all narrators being reliable. The ḥadīth is therefore sound in its underlying meaning by virtue of these supporting reports. Allah knows best.

(daʿīf).
Chain: al-Ṭabarānī → Muḥammad ibn Aḥmad ibn Yazīd al-Qaṣṣāṣ → Dīnār ibn ʿAbd Allāh (mawlā Anas) → Anas ibn Mālik → the Prophet (ﷺ).
Rijāl: Dīnār ibn ʿAbd Allāh: Known as Abū Makīs al-Ḥabashī, client of Anas ibn Mālik. Ibn Ḥibbān said of him: "He narrates fabricated reports attributed to Anas." (Tanzīh al-Sharīʿah, 1/59).
Takhrīj: Narrated by al-Ṭabarānī in al-Muʿjam al-Ṣaghīr (2/34). Al-Ḥākim narrated a related version in al-Mustadrak (4/86) through Abū Bakr Ismāʿīl ibn Muḥammad al-Rāzī, from Yaḥyā ibn Ṣāliḥ al-Wuḥāẓī, from Jamīʿ ibn Thawb, from ʿAbd Allāh ibn Busr, that the Prophet (ﷺ) said: "Blessed is the one who has seen one who has seen, and blessed is the one who has seen one who has seen." Al-Ḥākim commented: "The closest of these chains to soundness is what I have mentioned." Al-Dhahabī responded: "I say: Jamīʿ is very weak." Ibn Abī ʿĀṣim narrates a related version in Kitāb al-Sunnah (1486) through Baqiyyah ibn al-Walīd, of whom al-Ḥāfiẓ said in al-Taqrīb (1/105): "Truthful, but much given to tadlīs from weak narrators." Al-Haythamī notes in Majmaʿ al-Zawāʾid (10/20) that al-Ṭabarānī narrated a version in which Baqiyyah explicitly stated he heard the report, thereby removing the tadlīs concern, and grades it ḥasan at minimum. Allah knows best.

(daʿīf).
Chain: al-Ṭabarānī → ʿUbayd Allāh ibn Rumāḥis al-Qaysī → Abū ʿUmar Ziyād ibn Ṭāriq → Abū Jarwal Zuhayr ibn Ṣard al-Jushamī (Companion) → direct account.
Rijāl: (1) ʿUbayd Allāh ibn Rumāḥis al-Qaysī: al-Dhahabī said in Mīzān al-Iʿtidāl (3/6): "He was very old, and I found no criticism of him from the early scholars; yet he is not to be relied upon. I then found the ḥadīth he transmits to have a defective ʿilla: Abū ʿUmar ibn ʿAbd Allāh ibn Farūkh al-Dimashqī stated that the original chain runs: ʿUbayd Allāh ibn Rumāḥis, from Ziyād ibn Ṭāriq, from his father, from Zuhayr ibn Ṣard, meaning ʿUbayd Allāh extended the chain and dropped two transmitters. He further explicitly stated that Ziyād said 'Zuhayr told me directly,' concealing the omission of two narrators, as found in al-Muʿjam al-Ṭabarānī and elsewhere." (2) Ziyād ibn Ṭāriq (Abū ʿUmar): al-Dhahabī said in Mīzān al-Iʿtidāl (2/9): "He is a nakira, unknown and unrecognized, and ʿUbayd Allāh ibn Rumāḥis is the sole transmitter from him." Abū Jarwal is the kunyā of Zuhayr ibn Ṣard al-Jushamī. (3) Zuhayr ibn Ṣard al-Jushamī: Ibn Ḥajar mentions him in al-Iṣābah (1/553) as a Companion who accepted Islam after the Battle of Ḥunayn.
Takhrīj: Narrated by al-Ṭabarānī in al-Muʿjam al-Ṣaghīr (1/236–237); al-Dhahabī cited it in Mīzān al-Iʿtidāl (3/6) through the same chain. Ibn Saʿd mentions the account in al-Ṭabaqāt al-Kubrā (2/153) without an isnād. The chain is weak with no authentic corroboration.