This is the opinion of Ibn Abbas and Mujahid. The apparent meaning is that they intended one person in addition to the one who carries out the hadd penalty; for the person carrying out the hadd is present by necessity, so the command must be directed to someone else. Ata and Ishaq said: Two. If they intended one person in addition to the one who carries out the hadd, then it is like the first opinion. If they intended two people besides him, the argument for it is that "ta'ifah" (a group) is a term for what exceeds one, and its minimum is two. Al-Zuhri said: Three, because a ta'ifah is a group, and the minimum for a group is three. Malik said: Four, because that is the number by which adultery is established. For al-Shafi'i, there are two opinions, like the opinions of al-Zuhri and Malik. Rabi'ah said: Five. Al-Hasan said: Ten. Qatadah said: A company. Our companions argued using the opinion of Ibn Abbas, and because the term ta'ifah can apply to one person, as evidenced by the saying of Allah the Exalted: "And if two groups (ta'ifatani) among the believers fight" (Surah al-Hujurat 9). Then He said: "Make settlement between your two brothers" (Surah al-Hujurat 10). [It has been said regarding His saying: "If We pardon a group (ta'ifah) of you, We will punish a group (ta'ifah)" (Surah al-Tawbah 66), that it refers to Makhshi ibn Humayyir alone.] It is not obligatory for the Imam or the witnesses to be present. This is the opinion of al-Shafi'i and Ibn al-Mundhir. Abu Hanifah said: If the hadd is established by evidence (bayyinah), then they must be present, and they should begin the stoning. [If it is established by confession, it is obligatory for the Imam to be present, and he should begin the stoning;] because it is narrated from Ali, may Allah be pleased with him, that he said: "Stoning is of two types: that which is by confession, the first to stone is the Imam, then the people; and that which is by evidence, the first to stone are the witnesses, then the people." Narrated by Sa'id with his chain of narration. Also, because if neither the witnesses nor the Imam are present, that would constitute a shubha (ambiguity), and the hadd is waived by ambiguities. We argue that the Prophet (peace and blessings of Allah be upon him) commanded the stoning of Ma'iz and al-Ghamidiyyah, and he was not present for them, although the hadd was established by their confessions.