Zād al-MaʿādIbn al-Qayyim

the servants of the Most Merciful, as He describes them in His Book, saying:

“of the Most Merciful, who walk upon the earth gently, and when” [al-Furqān: 63].

Several of the early generations explained this as walking with tranquillity and dignity, without arrogance or affected feebleness (1). This was the gait of the Messenger of Allah, may Allah bless him and grant him peace. Despite walking in this manner, he seemed to be descending a slope (2), and it was as though the earth were being folded up for him. Those walking with him would strain themselves to keep pace, while the Messenger of Allah, may Allah bless him and grant him peace, remained quite untroubled. This indicates two things: his gait was not (3) feeble or abject, but rather the most balanced of gaits.

There are ten types of gait, of which these are three. The fourth is running. The fifth is brisk walking—the fastest walking pace, with closely spaced steps—also known as trotting. In the “Sahīh” (4), a hadith narrated by Ibn Umar reports that the Prophet, may Allah bless him and grant him peace, trotted for three circuits of his circumambulation and walked for four.

The sixth is light jogging, an easy run that neither jolts nor exhausts the walker (5). Some “Musnad collections (6)” (7) report that those travelling on foot complained to the Messenger of Allah, may Allah bless him and grant him peace, about walking during the Farewell Pilgrimage. He said: “Help yourselves along by jogging lightly.”

(1) See al-Tabarī’s Tafsīr (17:489–491). I have not located the exact wording. (2) All witnesses except ص read: “fī sabab (on a slope).” (3) The printed edition adds “mishya (gait)” after “takun (be)” and after “bal (rather)” later in the passage. (4) Al-Bukhārī (1603, 1617, 1644, 1691) and Muslim (1227, 1261). (5) Karathahu al-amr and akrathahu mean that a matter weighed heavily upon him. (6) ك, ع: “al-masānīd (Musnad collections).” (7) I have not found it in the printed Musnad collections. Ibn Khuzayma (2536, 2537), al-Hākim (1:443, 2:101), and al-Bayhaqī (5:256) report it from Jābir ibn ‘Abd Allāh with the wording: “‘Alaykum bi-l-nasalān (Take to light jogging),” except in the first occurrence in Ibn Khuzayma, which reads: “Ista‘īnū al-nasl (Help yourselves along by light jogging).” Ibn Khuzayma, al-Hākim, and al-Albānī in al-Sahīha (465) graded it authentic.
عباد الرحمن كما وصفهم بها في كتابه فقال: ﴿الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا﴾ [الفرقان: ٦٣]. قال غير واحد من السلف: سكينةً ووقارًا من غير كبر ولا تماوُت (١). وهي مشية رسول الله ﷺ، فإنه مع هذه المشية كان كأنما ينحَطُّ من صَبَب (٢)، وكأنما الأرض تطوى له، حتى كان الماشي معه يُجهِد نفسَه ورسولُ الله ﷺ غير مكترث. وهذا يدل على أمرين: أن مشيته لم تكن (٣) بتماوت ولا بمهانة، بل أعدل المشيات. والمِشْيات عشرة أنواع، هذه ثلاثة منها. والرابع: السعي، والخامس: الرَّمَل، وهو أسرع المشي مع تقارُب الخطى ويسمَّى: الخبَب. وفي «الصحيح» (٤) من حديث ابن عمر أن النبي ﷺ خبَّ في طوافه ثلاثًا ومشى أربعًا. والسادس: النَّسَلان، وهو العَدْو الخفيف الذي لا يُزعج الماشي ولا يُكْرِثه (٥). وفي بعض «المساند (٦)» (٧) أن المشاة شكوا إلى رسول الله ﷺ من المشي في حَجَّة الوداع، فقال: «استعينوا بالنَّسَلان».
(١) انظر: «تفسير الطبري» (١٧/ ٤٨٩ - ٤٩١) ولم أقف على النص بعينه. (٢) ما عدا ص: «في صبب». (٣) في المطبوع بعد «تكن» وبعد «بل» فيما يأتي زيادة: «مشية». (٤) البخاري (١٦٠٣، ١٦١٧، ١٦٤٤، ١٦٩١) ومسلم (١٢٢٧، ١٢٦١). (٥) كرَثه الأمر وأكرثَه: اشتدَّ عليه. (٦) ك، ع: «المسانيد». (٧) لم أجده في المسانيد المطبوعة. وأخرجه ابن خزيمة (٢٥٣٦، ٢٥٣٧) والحاكم (١/ ٤٤٣، ٢/ ١٠١) والبيهقي (٥/ ٢٥٦) من حديث جابر بن عبد الله بلفظ: «عليكم بالنسلان»، إلا في الموضع الأول عند ابن خزيمة، ففيه: «استعينوا النَّسْل». صححه ابن خزيمة والحاكم والألباني في «الصحيحة» (٤٦٥).

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