“Hasan sahih” (good and sound), and the chain fulfils Muslim’s criterion. Al-Hafiz Ibn Hajar states in al-Talkhis (3/211): “Ibn Khuzaymah also transmitted it, and Ibn Hibban has a similar wording.” Ahmad (3/351) records, through Hisham from Abu’l-Zubayr: “I saw him bowing and prostrating.” Al-Bukhari and others give yet another version that will be cited shortly. Al-Tirmidhi comments: “The scholars act on this hadith; we know of no disagreement among them. They consider it unobjectionable for a man to perform voluntary prayers on his mount wherever it is facing, whether toward the qiblah (direction of prayer) or elsewhere.” Ibn Hajar adds (2/460): “The jurists of the various centres have accepted the purport of these reports, except that Ahmad and Abu Thawr preferred that the worshipper face the qiblah when pronouncing the opening takbir. Their evidence is the hadith of al-Jarud b. Abi Sabrata from Anas, which says that when the Prophet ﷺ wished to offer a voluntary prayer while travelling he would first turn his she-camel toward the qiblah …” This hadith is quoted in the main text (*). He continues: “They differed regarding prayer on riding animals during a journey in which the obligatory prayers are not shortened. The majority allow it on any journey, whereas Malik restricted it to journeys that permit shortening. Al-Tabari said: I know of no one who agreed with him.” I (the author) add: this restriction is not decisively established from Malik. His argument is merely that these reports concern the Prophet’s lengthy journeys, and nothing is narrated about his doing so on a short trip. The majority rely on the unrestricted wording of the reports, and al-Tabari also supported them on rational grounds. Consult Fath for the full discussion. (*) That is, in the main text; see p. 63.