and the specific, Witr, and the prostration of recitation. The Prophet (peace and blessings of Allah be upon him) used to perform Witr on his camel, and he would pray [voluntary] prayers on his camel, except for the obligatory prayers. It is agreed upon (19).

Section: As for the one walking while traveling, the apparent meaning of the words of al-Khiraqi is that prayer is not permitted for him while walking, due to his statement: "He shall not pray, in other than these two conditions, an obligatory prayer nor a supererogatory prayer, unless facing the Ka'bah." This is one of the two narrations from Ahmad, for he said: "I do not know anyone who said the walker may pray, except for 'Ata', and it does not please me that the walker should pray." This is the school of Abu Hanifah. The second narration is that he may pray while walking. This was reported by Muthanna ibn Jami' (20), and it was mentioned by (21) al-Qadi and others. He must face the Qiblah to begin the prayer, then turn toward the direction of his travel, recite while walking, and bow, then prostrate upon the ground. This is the school of 'Ata' and al-Shafi'i. Al-Amidi said: He should gesture for the bowing and prostrating, like the rider, because it is a situation in which leaving the facing [of the Qiblah] has been permitted, so the bowing and prostrating are not obligatory for him, like the rider. According to the view of al-Qadi, bowing and prostrating are possible without interrupting his orientation toward his direction of travel, so it is obligatory for him, like the one standing (22). They argued that prayer was permitted for the rider [so that he would not] (23) be separated from the caravan during the journey, and this rationale exists for the walker. Also, it is one of the two states of the traveler's movement, so prayer is permitted during it, just as it is in the other. Our view is that it has not been reported, nor is it in the same meaning as what has been reported, because it requires a lot of movement and continuous walking, which interrupts the prayer and implies its invalidation; this is not present in the case of the rider, so it is not valid to equate it with him. Also, His, the Almighty's, statement: "And wherever you are, turn your faces toward it" (24) is general, and it was abandoned in a place of consensus, given conditions that are present here, so the obligation of facing [the Qiblah] in all other cases remains in accordance with the requirement of the generality.