Is it permissible for a traveler to perform the obligatory or supererogatory prayer while walking?
Chapter on Facing the Qiblah
Al-Mughni
Book of Prayer
Primary text
The apparent ruling based on the statement of Al-Kharaqi is that it is not permissible for a walker during travel to perform prayer, neither obligatory nor supererogatory, except when facing the Qibla. This is one narration attributed to Ahmad, who stated he knew of no one permitting prayer for a walker except 'Ata', and he did not approve of a walker praying. This aligns with the Madhhab of Abu Hanifa. The justification against permissibility is that the concession given to the rider is based on avoiding separation from the caravan, a necessity not applicable to the walker, as the walker requires continuous, extensive actions (walking) that interrupt and invalidate the prayer, which is not the case for the rider. Furthermore, the general command of the verse, "And wherever you are, turn your face toward it" (Quran 2:144), remains obligatory where there is no established consensus to omit it, and the conditions for omission present in the rider's case are not present here.
Supporting text
A second narration attributed to Ahmad permits the walker to pray while walking. This view is adopted by 'Ata' and Al-Shafi'i. Under this permission, the person must face the Qibla to commence the prayer, then turn toward the direction of travel and recite while walking, performing the bowing (ruku') and prostration (sujud) on the ground. Al-Amidi differed, stating the walker must only gesture (yumi') for bowing and prostration, similar to a rider, because this state permitted omitting facing the Qibla, thus nullifying the obligation of Ruku' and Sujud. The justification for requiring Ruku' and Sujud, according to Al-Qadi's view, is that these movements are possible without stopping movement in the direction of travel, thus they remain obligatory, similar to when one is stationary.