I said: this indicates to you that those who have adopted the opinion of the impurity of blood in general do not have a clear and authentic transmission for it. Here is Ibn Ḥazm using such a ḥadīth as evidence, and you have seen what it contains. His reliance on it alone suggests to the discerning person that they have nothing else, otherwise Ibn Ḥazm and others would have mentioned it. So reflect. In summary: as far as we know, there is no evidence indicating the impurity of blood in its various types, except for menstrual blood. The claim of consensus on its impurity is refuted by the aforementioned transmissions, and the original state is purity, which should not be abandoned except by a sound text that permits leaving the original state. Since nothing of that sort has been reported, adhering to the original state is obligatory. And Allāh knows best.

"Indeed, Allāh chose Kinānah from the descendants of Ismāʿīl, and He chose Quraysh from Kinānah, and He chose the Banū Hāshim from Quraysh, and He chose me from the Banū Hāshim." It was recorded by Muslim (7/58), Abū Yaʿlá in "Musnad" (355/2), al-Khaṭīb (13/64), and Ibn ʿAsākir (17/353/1) through the route of al-Walīd ibn Muslim: al-Awzāʿī narrated to us from Abū ʿAmmār Shaddād, who heard Wāthilah ibn al-Asqaʿ say: I heard the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) say: and he mentioned it. It was also recorded by Aḥmad (4/107): Abū al-Mughīrah narrated to us, saying: al-Awzāʿī narrated to us, saying: Abū ʿAmmār narrated it to me. I said: This is a strong corroboration from Abū al-Mughīrah for al-Walīd ibn Muslim, and I only included it despite Muslim's recording of his ḥadīth, fearing that someone might rely on al-Walīd and criticize the ḥadīth due to him, as he used to practice tadlīs al-taswiyah, and he did not explicitly state the narration between al-Awzāʿī and Abū ʿAmmār, so we are safe from his tadlīs with this