[Machine] Al-Shafi'i said, and a hadith has been narrated that scholars do not rely on any other hadith like it, that the Prophet ﷺ prayed with a group, he performed one unit of prayer and then said salaam, and then he performed another unit of prayer and then said salaam. So the imam had two units of prayer, and each group had one unit of prayer. Al-Shafi'i said, "We leave this practice because all the hadiths regarding the prayer of fear agree that the followers should perform the same number of prayer units as the imam. And this is also the basis of the obligatory prayer, that the number of units is the same for everyone. We do not have any evidence similar to this for any other matter in its chain of narrators." The scholar said, "This is a hadith that neither Bukhari nor Muslim have included in their books, and it is only Abu Bakr ibn Abi al-Jahm who claims it. Ibn Abi Abdullah reported it in this manner, and it is possible that his prayer was like that when he was in Usfan, because his statement 'then they went to the front rows, and those came to the back rows' refers to the arrangement of the rows, and the time of guarding one of the two rows. Al-Zuhri narrated it from Ibn Abbas, which indicates that there are differences in his narration from al-Zuhri's, concerning the timing of guarding one of the two rows. And it was also narrated by Ikrimah from Ibn Abbas. The mention of these narrations is evidence of the authenticity of this interpretation, and the same can also be inferred from them."  

قَالَ الشَّافِعِيُّ وَقَدْ رُوِيَ حَدِيثٌ لَا يُثْبِتُ أَهْلُ الْعِلْمِ بِالْحَدِيثِ مِثْلَهُ أَنَّ النَّبِيَّ ﷺ صَلَّى بِذِي قَرَدٍ بِطَائِفَةٍ رَكْعَةً ثُمَّ سَلَّمُوا وَبِطَائِفَةٍ رَكْعَةً ثُمَّ سَلَّمُوا فَكَانَتْ لِلْإِمَامِ رَكْعَتَيْنِ وَلِكُلِّ طَائِفَةٍ رَكْعَةٌ قَالَ الشَّافِعِيُّ وَإِنَّمَا تَرَكْنَاهُ لِأَنَّ جَمِيعَ الْأَحَادِيثِ فِي صَلَاةِ الْخَوْفِ مُجْتَمِعَةٌ عَلَى أَنَّ عَلَى الْمَأْمُومِينَ مِنْ عَدَدِ الصَّلَاةِ مَا عَلَى الْإِمَامِ وَكَذَلِكَ أَصْلُ الْفَرْضِ فِي الصَّلَاةِ عَلَى النَّاسِ وَاحِدٌ فِي الْعَدَدِ وَلَأَنَّهُ لَا يَثْبُتَ عِنْدَنَا مِثْلُهُ لِشَيْءٍ فِي بَعْضِ إِسْنَادِهِ قَالَ الشَّيْخُ هَذَا حَدِيثٌ لَمْ يُخْرِجْهُ الْبُخَارِيُّ وَلَا مُسْلِمٌ فِي كِتَابَيْهِمَا وَأَبُو بَكْرِ بْنُ أَبِي الْجَهْمِ يَتَفَرَّدُ بِذَلِكَ هَكَذَا عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ وَقَدْ يَحْتَمِلُ أَنْ يَكُونَ مِثْلَ صَلَاتِهِ بِعُسْفَانَ فَإِنَّ قَوْلَهُ ثُمَّ ذَهَبَ هَؤُلَاءِ إِلَى مَصَافِّ أُولَئِكَ وَجَاءَ أُولَئِكَ أَرَادَ بِهِ فِي تَقَدُّمِ الصَّفِّ الْمُؤَخَّرِ وَتَأَخُّرِ الصَّفِّ الْمُقَدَّمِ وَقَدْ رَوَى الزُّهْرِيُّ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ مَا دَلَّ عَلَى ذَلِكَ مَعَ اخْتِلَافٍ فِيهِ عَنِ الزُّهْرِيِّ وَقْتَ حِرَاسَةِ أَحَدِ الصَّفَّيْنِ وَرَوَاهُ عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ وَقَدْ مَضَى ذِكْرُ هَذِهِ الرِّوَايَاتِ وَفِي ذَلِكَ دَلِيلٌ عَلَى صِحَّةِ هَذَا التَّأْوِيلِ وَعَلَى مِثْلِ ذَلِكَ يُحْمَلُ أَيْضًا