Accordingly, we say: the sound view in this matter is that it is preferable to begin the prayer facing the qiblah, then to continue in whichever direction one is facing. As for it being obligatory on the basis of this evidence—which conflicts with proofs more authentic than it—there is some reservation about that.

“And a person walking; he must begin the prayer, bow, and prostrate facing it [the qiblah] …”

His statement, “and a person walking,” is coordinated with his statement, “a rider”; that is, a person walking who is offering a voluntary prayer—namely, one walking on foot. Thus, a traveller who is walking on foot may face whichever direction he is facing while offering a voluntary prayer, and the requirement to face the qiblah is waived for him.

His statement, “he must begin the prayer, bow, and prostrate facing it,” means that the person walking must begin the prayer facing the qiblah. For if this is required of a rider despite the difficulty of turning his mount, then it is even more binding upon one who is walking, since turning himself toward the qiblah is easier than turning his mount would be if he were riding.

Likewise, he must bow and prostrate facing the qiblah. As for the rider, he is not required to bow or prostrate; rather, it suffices for him to gesture. Thus, the person walking differs from the rider in two respects:

First, he must bow and prostrate, whereas gesturing suffices for the rider.

Second, his bowing and prostration must be toward the qiblah, unlike the rider. They explained that the reason is that this is easy for one walking, whereas a rider cannot actually bow and prostrate toward the qiblah unless he dismounts, and dismounting from his mount involves difficulty and hardship. (1)