The Prophet ﷺ led them in prayer on the day the sun was eclipsed, the day his son Ibrahim died. He stood with the people for so long that it was said he would not bow, then he bowed. Then it was said he would not rise, then he rose. Then it was said he would not prostrate, but he prostrated. Then it was said he would not rise, then he stood for the second cycle and did the same. Then the sun became clear.
حدثنا عبد الرزاق أخبرنا سفيان عن عطاء بن السائب عن أبيه
أن النبي ﷺ صلى بهم يوم كسفت الشمس يوم مات إبراهيم ابنه فقام بالناس فقيل لا يركع فركع فقيل لا يرفع فرفع فقيل لا يسجد وسجد فقيل لا يرفع فقام في الثانية ففعل مثل ذلك وتجلت الشمس
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Its isnad is sahih. Sufyan is Thawri. The hadith was narrated by Hakim, 1:329, through Muammal bin Ismail, and by Bayhaqi in Sunan al-Kubra, 2:224, through Abu Amir Aqadi, both of them from Sufyan, who is Thawri, from Yaala bin Ata, who is Amiri, from his father, and from Ata bin Saaib, from his father, all of them from Abdullah bin Amr. Bayhaqi then narrated it after Hakim through his isnad.Hakim said, "The hadith of Thawri from Yaala bin Ata is unusual and sahih, for the two Shaykhs [Bukhari and Muslim] relied on Muammal bin Ismail as evidence, though they did not include this hadith. As for Ata bin Saaib, they did not include his narration either."Bayhaqi said, "Ibn Khuzayma included it in Mukhtasar Sahih."Hafiz pointed to the hadith in Fath al-Bari, 2:447, noting that Ibn Khuzayma narrated it through Thawri from Ata bin Saaib from his father. He said, "Thawri heard from Ata before his memory became confused, so the hadith is sahih."I have not found in any of the versions any mention of prolonging the sitting between the two prostrations except in this one. Ghazali claimed there was consensus on not prolonging it. If he meant consensus within his own school of thought, there is no dispute about that, but otherwise it is overruled by this narration.The hadith has already appeared at greater length through two other routes from Ata bin Saaib, numbers 6483 and 6763.As for his statement, "it was said, he will not bow," and so on, what is meant is prolonging the standing until one thinks he does not intend to bow, then prolonging the ruku until one thinks he does not intend to rise, and so on.