I say: This shows that those who hold, without qualification, that blood is impure have no authentic, explicit textual proof for it. Ibn Ḥazm cites evidence such as this hadith, with the flaw in it that you have seen; and his citing it alone indicates to the discerning reader that these people have no other proof. Otherwise, Ibn Ḥazm and others would have mentioned it. So reflect.

In sum, to our knowledge, there is no evidence establishing the impurity of blood in all its various types, except menstrual blood. The claim of consensus regarding its impurity is disproved by the reports already cited. The basic presumption is purity, and it may not be set aside except on the basis of an authentic text that warrants departing from that presumption. Since nothing of the sort has been reported, it is incumbent to remain with the original presumption. And Allah knows best.

302 — “Allah chose Kinānah from among the descendants of Ishmael; He chose Quraysh from Kinānah; He chose the clan of Hāshim from Quraysh; and He chose me from the clan of Hāshim.”

Muslim recorded it (7/58), as did Abū Yaʿlā in his 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 Allah, peace and blessings be upon him, say,” and he then mentioned it.

Aḥmad also recorded it (4/107): Abū al-Mughīrah narrated to us; he said: al-Awzāʿī narrated to us; he said: Abū ʿAmmār narrated to me the same report.

I say: This is strong corroboration of al-Walīd ibn Muslim by Abū al-Mughīrah. Although Muslim recorded al-Walīd’s narration, I have cited this lest someone challenge al-Walīd and thereby deem the hadith defective because of him, for he practised a leveling form of concealment in transmission and did not explicitly state direct transmission between al-Awzāʿī and Abū ʿAmmār. Thus, we are safeguarded from his concealment in transmission by means of this—