Nasb-and-the-Nawasib

2.
3.
4.
5.
Placing the condition of one/two years or participation in one/two
expeditions is arbitrary. This is besides the fact that influencing and being
influenced are not limited to a specific time, long or short.
The proponents of this position are not known. And what is reported from
Saʿīd ibn al-Musayyab is not authentically established.
The necessary result of this position is the exclusion of an extraordinary
group of people whom the scholars have unanimously considered to be
from the Ṣaḥābah, i.e. the people who accepted Islām in the ninth year
A.H. and thereafter, like Jarīr ibn ʿAbd Allāh, Wāʾil ibn Ḥujr and Muʿāwiyah
ibn al-Ḥakam M.
It also necessitates the exclusion of all those individuals who accompanied
him but did not strive with him in any of the expeditions, like the men
who were exempted due to their excuses, women, and children with
discretion.
The Fifth Position
A Ṣaḥābī is:
هو كل من أدرك زمنه صلى الله عليه وسلم وهو مسلم،‏ وإن لم يره،‏ بل حتى لو ولد فيه
A person who lived in the time of Nabī H with Islam, even though he
did not see him. Rather even if he was born in his era (he will be considered
a Ṣaḥābī). 1
This is the broadest of all the positions. But it is flawed for two reasons:
1. It goes against the literal meaning of Ṣuḥbah (companionship) and is also
goes against convention, for people do not deem a person who is born in
the era of another person to be his companion.
1 Taḥqīq Munīf al-Rutbah p. 35; Fatḥ al-Mughīth 3/103; Tadrīb al-Rāwī 2/212; al-Shadhā al-Fayyāḥ 2/495.
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