However, the sound view is that if we permit a person walking to offer voluntary prayers, he is not required to bow and prostrate toward the qiblah, because that would cause him hardship: it entails stopping in order to bow and prostrate, and sitting between the two prostrations, which would undoubtedly impede him. But if we say that he should gesture, he can gesture while walking for both bowing and prostration. Thus, his ruling is the same as that of the rider: he is required only to begin the prayer facing the qiblah, because this takes but a brief time, and turning toward the qiblah is easy and causes him no harm.

Our statement, “if we permit a person walking to offer voluntary prayers,” indicates that there is a difference of opinion on the matter (1). Some scholars hold that a traveller walking on foot may not offer voluntary prayers while walking, because the walking person will be making many movements by walking, whereas the rider remains still and makes no movements; therefore, the former cannot be likened to the latter.

They also argue that a traveller’s voluntary prayer while riding is contrary to the original rule, and whatever comes contrary to the original rule is an exception to it and cannot be used as a basis for analogy.

However, what appears correct—and Allah knows best—is that the preponderant view is what the author stated regarding likening the person walking to the rider. The reason voluntary prayer on a mount is permitted without an excuse is to make things easier for a person and encourage him to perform many voluntary prayers. This applies to the traveller walking on foot just as it applies to the traveller who is riding.

Their statement that this is contrary to the original rule, and that whatever is contrary to the original rule