“My umma on the Day of Resurrection…,” and the rest of the wording is the same. Al-Tirmidhi records it (2/505–506) through the route of al-Walid ibn Muslim, who said: Safwan ibn Amr … from him, and he declared: “A hasan sahih hadith.” His verdict is correct, though not with respect to his own isnad, for al-Walid ibn Muslim was a mudallis (one who omits the direct source) and, as can be seen, did not state that he heard it directly. The hadith is sound, rather, on account of Ahmad’s isnad, for he narrated it from Abu al-Mughira—“Thana Safwan.” This Abu al-Mughira (ʿAbd al-Quddus ibn al-Hajjaj) is trustworthy and is relied upon in the two Sahihs. The report is also cited in al-Silsila al-Sahiha, no. 2836. (1) Al-Nawawi comments: “The apparent sense of this hadith is that the Fire will not consume any of the seven limbs upon which a person prostrates. Some scholars have taken this view, although Qadi ʿIyad rejected it, arguing that the ‘trace of sujud’ refers only to the forehead. The preferred opinion is the first. If it is objected that Muslim later transmits a marfuʿ report stating, ‘A people will emerge from the Fire, burned all over except for circular patches on their faces,’ the answer is that those people form a particular group among those who will be brought out of the Fire: in their case only the facial patches are spared, whereas for others all the prostration limbs are protected, in accordance with the general wording of the present hadith. Thus this hadith is general, while the other is specific; we act upon the general rule except in the instance that has been specifically exempted. Allah knows best.”