Wherever the mount is facing, contrary to the statement of the person who says that the ruling of Witr is like that of the obligatory prayer and that it is not permissible to perform Witr on a mount like the obligatory prayer.

Sayyiduna Abdullah bin Umar (may Allah be pleased with them) narrates that the Messenger of Allah (peace be upon him) used to offer voluntary prayers on his mount, facing whichever direction it was headed. And he (peace be upon him) would also offer Witr on it, but he (peace be upon him) would not perform obligatory prayers on it.

Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) used to perform (nafl) prayers during travel, in whatever direction his mount was facing. Then, when he intended to perform a fard prayer or witr, he would make his mount kneel down and would perform the prayer on the ground. Imam Abu Bakr (may Allah have mercy on him) says that some people have misunderstood and thought that this hadith is evidence against the hadith of Sayyiduna Ibn Umar (may Allah be pleased with them both). They have taken from this hadith the evidence that it is not permissible to perform witr on a mount, whereas this is a mistake and negligence on the part of the one who says this. According to the scholars who understand the differences between our narrations and other narrations, this narration is not contrary or opposed to the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both). Rather, both narrations are in agreement and are to be acted upon. Both Companions have reported what they saw the Prophet (peace and blessings be upon him) doing. Therefore, whoever knows both narrations should consider it permissible to act upon both. Sayyiduna Ibn Umar (may Allah be pleased with them both) saw the Prophet (peace and blessings be upon him) performing witr on his mount and thus narrated accordingly. And Sayyiduna Jabir (may Allah be pleased with him) saw the Prophet (peace and blessings be upon him) making his mount kneel and performing witr on the ground, so he narrated accordingly. Therefore, it is permissible for the one praying to perform witr on his mount as the Prophet (peace and blessings be upon him) did, and it is also permissible to make his mount kneel and descend to the ground to perform witr, because the Prophet (peace and blessings be upon him) performed witr in both ways, and did not prohibit either method after performing them. And this is a type of permissible difference. If the Prophet (peace and blessings be upon him) had not performed witr on the ground and had only performed witr on his mount, then it would not have been permissible for a mounted traveler to descend and perform witr on the ground. But since the Prophet (peace and blessings be upon him) performed witr in both ways, the one performing witr during travel has the choice: if he wishes, he may perform it on his mount, and if he wishes, he may descend and perform it on the ground. None of the Sunnah of the Prophet (peace and blessings be upon him) can be abandoned as long as it is possible to act upon it, and a hadith of the Prophet (peace and blessings be upon him) will only be abandoned in favor of another when it is not possible to act upon both at the same time and one hadith completely contradicts the other (and reconciliation is not possible). When it is not possible to act upon both, then the abrogating (nasikh) and abrogated (mansukh) will be sought, and then the abrogating will be acted upon instead of the abrogated. And if it is permissible for a person to act upon the hadith of Sayyiduna Ibn Umar (may Allah be pleased with them both) along with the hadith of Sayyiduna Jabir (may Allah be pleased with him), then it is even more permissible for another person to act upon the hadith of Sayyiduna Jabir (may Allah be pleased with him) along with the hadith of Sayyiduna Ibn Umar (may Allah be pleased with them both). Because the hadith of Sayyiduna Ibn Umar (may Allah be pleased with them both) regarding the Prophet (peace and blessings be upon him) performing witr on his mount is narrated through many chains which are stronger and more authentic than the hadith of Sayyiduna Jabir (may Allah be pleased with him), but it is not permissible for any scholar to reject either of these two hadiths because of the other. Rather, according to the method we have explained, both should be acted upon. I have mentioned the chains of narration of the hadith of Sayyiduna Ibn Umar (may Allah be pleased with them both) in Kitab al-Kabir.

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) used to pray, and his mount would take him in whichever direction it turned his face. The wording of the narration from Abdullah bin Saeed is that the Prophet (peace and blessings be upon him) continued to pray on his mount, regardless of whichever direction his mount turned his face. Abu Kuraib and Abdullah bin Saeed say that Sayyiduna Ibn Umar (may Allah be pleased with them both) also used to pray in the same manner.

Sayyiduna ‘Amir (may Allah be pleased with him) narrates: I saw the Messenger of Allah (peace and blessings be upon him) praying on his mount, whichever direction it was facing.

Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) narrates that I saw the Noble Prophet (peace and blessings of Allah be upon him) praying on his mount facing towards Tabuk.

It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) used to pray on his mount facing towards (Madinah Munawwarah) from Makkah Mukarramah. Then this verse was revealed «‏‏‏‏فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ» ‏‏‏‏ [ سورة البقرة: 115 ] "Wherever you turn, there is the Face of Allah."

I am thinking about this hadith that the donkey is not impure, even though its meat is not eaten, because it is not permissible to pray on something impure.

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that I saw the Messenger of Allah (peace and blessings be upon him) performing a voluntary prayer on a donkey or a she-donkey, while his blessed face was towards Khaybar. Imam Abu Bakr (may Allah have mercy on him) says that this is Muhammad bin Dinar, al-Tahi al-Basri.

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that this verse was revealed «‏‏‏‏فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ» ‏‏‏‏ [ سورة البقرة: 115 ] "So wherever you turn, there is the Face of Allah." That you may perform prayer while traveling, and your mount may turn you in whichever direction it wishes. (Therefore) when the Messenger of Allah (peace and blessings be upon him) returned from Makkah Mukarramah to Madinah Munawwarah, he was performing voluntary prayers on his mount, indicating with his head.