that, like others; because the general concession covers that in which hardship is found and that in which it is not, such as shortening and combining. If one is unable to do so, it is waived without disagreement. If he is unable to face the Qiblah at the beginning of his prayer, such as a rider on a mount that he cannot control, or he is in a caravan (14), then he is not required to face the Qiblah in any part of the prayer. If he is able to begin it facing the Qiblah, such as a rider on a single mount that he can control, is he required to begin it facing the Qiblah? There are two narrations regarding this. One is that he is required to, because Anas narrated that when the Messenger of Allah (peace and blessings of Allah be upon him) traveled and wanted to perform a supererogatory prayer, he would turn his she-camel toward the Qiblah, then pronounce the takbir, then pray wherever his mount faced (15). Collected by Imam Ahmad in his Musnad and Abu Dawud (16). Also, because he is able to [begin the prayer toward the Qiblah] (17), he is obligated to do so, just like the entire prayer. The second narration is that it is not required of him, because it is merely a part of the parts of the prayer, so it resembles the rest of its parts, and because that is not devoid of hardship, so it is waived, and the report of the Prophet (peace and blessings of Allah be upon him) is interpreted as being for virtue and recommendation.

Section: The Qiblah for this person praying is wherever his mount faces. If he turns away from it, one must consider: if his turning is toward the direction of the Ka'bah, it is permissible, because it is the original requirement, and it was only permitted to abandon it due to an excuse; so if he turns toward it, he is fulfilling the original requirement, just as if he were to bow and prostrate (18) in a place for gesturing. If he turns toward other than it intentionally, his prayer is invalidated because he abandoned his Qiblah intentionally. If he does that while overpowered, or sleeping, or thinking that it is the direction of his travel, his prayer remains valid, and he should return to the direction of his travel when his excuse ceases, because he is forced in that matter, so he resembles one who is unable to face the Qiblah. If he continues to do so after his excuse has ceased, his prayer is invalidated because he abandoned facing the Qiblah intentionally. There is no difference between all supererogatory prayers in this regard, so absolute supererogatory prayers, confirmed sunnah prayers, fixed ones, Witr, and the prostration of recitation are all equal in it, for the Prophet (peace and blessings of Allah be upon him) used to perform Witr on his camel and would pray [voluntary] prayers on his camel, except for the obligatory prayers. It is agreed upon (19).