凡真实地承载伊斯兰、并以诚意致力于在统治与生活中重新确立伊斯兰的人,无论是以个人还是团体的身份,都不能参与任何库夫尔(kufr)统治,同时却声称自己在努力摧毁它。因为参与一个施行库夫尔制度与法律的统治,是在巩固库夫尔的制度,而非摧毁它。若有人提出某种证据来为参与库夫尔统治辩护,那不过是自欺,更是在欺骗安拉和信士们。尤其当这种证据与确定无疑、真实可靠的沙里尔(Shar'ee)经训相抵触时,更是如此。

The one who carries Islam truthfully, and works with sincerity to re-establish it in ruling and life, whether as an individual or group, is not able to participate in any kufr rule, while claiming that he is working to destroy it. This is because participating in a kufr rule, which applies the systems and laws of kufr, is consolidation of the systems of kufr and not destruction of them. The proof that may be brought, to justify participation in a kufr rule, is nothing but selfdeception, before deception to Allah 􀀬 and the believers. Especially when that proof is in conflict with the Shar’ee evidences, which are definite in meaning and authenticity.

这确实是一场严峻的考验，也是一桩大罪：宣扬伊斯兰的人，竟为了自己反对那些意义和真实性都确凿无疑的经文，而借助自己的理性推断出的某种利益（maslahah）作为依据，而这种利益是立法者（Shar'a）并未加以考虑的；或者，为了替自己参与一个以非真主所降示之法治理的卡夫尔政权辩护，而借助某种连“似是而非的证据”（shubhat ad-daleel）都算不上的东西，尽管参与卡夫尔政权的行为与那些意义和真实性都确凿无疑的证据相违背。这些证据要求依真主所降示的律法裁决，并禁止依非真主所降示的律法裁决。

It is indeed a severe test and a great sin, for the da’wah carrier to resort to taking a maslahah (interest), which his mind deduces, but the Shar’a did not consider, as an evidence to justify for himself his opposition to the text that is definite in meaning and authenticity. Or for him to resort to something not amounting to be a shubhat ad-daleel (semblance of an evidence), in order to justify participation in a kufr rule, which governs by other than what Allah 􀀬 has revealed; even though participation in kufr rule contradicts the evidences that are definite in meaning and authenticity. These evidences oblige ruling by what Allah 􀀬 has revealed and prohibit ruling by other than what Allah 􀀬 has revealed.

他们把an-Najashi的故事作为证据，来为参与一个不以安拉所降示之法进行统治的kufr政权辩护。an-Najashi去世那天，先知ﷺ告知了圣门弟子他的去世，随后为他举行了Salatul Janazah。他们认为，Najashi在先知ﷺ时代已经皈依伊斯兰，但仍沿用其皈依伊斯兰之前所采用的、非伊斯兰的统治制度。为了证明这一点，他们引用了布哈里所辑录的六段圣训，内容涉及Najashi的去世以及为他举行的拜礼。其中三段由Jaabir b. ‘Abdullah al-Ansari传述，另外三段由Abu Hurayra传述。然而，这六条证据根本不能成为参与以kufr制度和法律进行统治的kufr政权的依据。

They take the story of an-Najashi - whose death the Messenger 􀁕 announced to the Sahabah the day he died and then prayed Salatul Janazah for him - as an evidence to justify participation in a kufr rule that rules by other than what Allah 􀀬 has revealed. They take the view that the Najashi had embraced Islam in the time of the Messenger 􀁕 and continued to rule by the system that he used to rule with before he had embraced Islam, even though it was a non-Islamic system. To prove this, they cite six ahadith, reported by al-Bukhari, relating to Najashi’s death and the prayer that was performed for him. Three of them have been narrated by Jaabir b. ‘Abdullah al-Ansari and the other three by Abu Hurayra. Even though these six evidences cannot stand up as an evidence to justify participation in a kufr rule that rules by kufr systems and laws.

以下几点将对此问题加以说明。

The following points will explain this matter.

当布哈里记录这些圣训时,他把其中五段列在"Bab mawt an-najashi"(关于纳贾希去世的章节)这一标题之下。

1 - When Bukhari reported these ahadith, he placed five of them under the heading ‘Bab mawt an-najashi’ (Chapter on the death of an-Najashi)

并且他在《丧礼章》（“bab al-janaaiz”）中记载了第六条。

and he reported the sixth in ‘bab al-janaaiz’ (Chapter of funeral prayers).

所有六段圣训都与纳贾希的去世有关：使者ﷺ告知圣门弟子纳贾希已经去世，说他是一位虔诚的人，是他们的兄弟，然后他ﷺ命令他们为纳贾希向安拉祈求宽恕，并与他一同礼拜葬礼拜。这些都表明他是一位穆斯林。

All six ahadith are to do with the death of an-Najashi, the Messenger’s 􀁕 informing of the Sahabah about his death, that he was a pious man, and he was their brother, then he 􀁕 ordered them to ask Allah 􀀬 to forgive him, and to pray with him the funeral prayer for an-Najashi. These indicate that he was a Muslim.

2 - 伊本·哈贾尔·阿斯喀拉尼在其著作《Fathul Baari》（《布哈里圣训实录》的注释）中，对布哈里所传的该事件的记载作了评注。

2 - Ibn Hajar al-’Asqalaani, in his book ‘Fathul Baari’ (commentary on the Sahih of Bukhari), commented on Bukhari’s report (on the incident)

在题为“an-Najashi之死”的标题下,而不是他关于自己皈依伊斯兰的记载。他说:“有一种困惑,即布哈里没有记载他(即an-Najashi)皈依伊斯兰的事,而这本是它应有的位置,反而记载了他的死亡。这是因为与他皈依伊斯兰有关的故事并未被证实,而他的死亡则是明确的。因此他记载了他的死亡故事,以便让人理解他(an-Najashi)是从为他举行的葬礼拜中得知其皈依伊斯兰的。” 3 - 布哈里所记载的圣训措辞表明,先知ﷺ是通过启示得知Najashi的死亡以及他在去世当日皈依伊斯兰的。这也表明,除非先知ﷺ告知,圣门弟子并不知道他皈依伊斯兰和去世的事。因此,在贾比尔的圣训中,他说:“先知ﷺ在Najashi去世时说:‘今天一位虔诚的人去世了。所以你们起来为你们的兄弟Ashimah礼拜吧。’”在艾布·胡莱莱的圣训中提到:“安拉的使者ﷺ在Habasha的统治者Najashi去世当天,把他的死讯告知了他们。”这表明先知ﷺ是在Najashi去世当天通过启示得知他的死亡和皈依伊斯兰的。而正如贾比尔·本·阿卜杜拉所传述的,先知ﷺ对圣门弟子说:“今天一位虔诚的人去世了”,以及“所以你们起来为你们的兄弟Ashimah礼拜吧”,这表明他们此前并不知道他皈依伊斯兰,因为如果他们事先知道,先知ﷺ就没有必要使用“一位虔诚的人”、“你们的兄弟”这样的措辞。这是因为,每当圣门弟子中有人去世、他召集他们举行葬礼拜时,他ﷺ从未使用过这样的措辞。

under the title ‘death of an-Najashi’ rather than his report on his conversion to Islam. He said; “There was confusion that al-Bukhari did not report about his (ie an-Najashi) conversion to Islam, which is its true place, and instead he reported his death. This was because the story related to his embrace of Islam was not proved to him, while it is explicit in his death. So he reported his death story to understand that he (an- Najashi) embraced Islam from the prayer of janazah on him.” 3 - The wording of the ahadith reported by al-Bukhari indicates that the Messenger 􀁕 knew of Najashi’s death and his embracing of Islam on the day of his death via revelation. It also indicates that the Sahabah did not know of his embracing of Islam and his death, except when the Messenger 􀁕 informed them of it. Thus, in the hadith of Jaabir, he said; “The Messenger 􀁕 said when the Najashi died: ‘Today a pious man has died. So stand and pray for your brother Ashimah.’” In the hadith of Abu Hurayra, it mentioned that; “The Rasool of Allah 􀁕 informed them of the death of Najashi, the ruler of Habasha, on the day that he died.” This indicates that the Messenger 􀁕 came to know of the Najashi’s death and embracing of Islam via revelation on the day that he died. The Messenger’s 􀁕 saying to to the Sahabah, as narrated by Jaabir b. ‘Abdullah, that, “Today a pious man has died”, and, “So stand and pray for your brother Ashimah”, indicates that they had not known of his embracing Islam, because if they had known that before, there would have been no need for the Messenger 􀁕 to use such expressions ‘a pious man’, ‘your brother’. This is because he 􀁕 did not use such expressions when he used to call them to the funeral prayer when one of the Sahabah died.

4 - 这些圣训表明，纳加西（Najashi）在去世前不久皈依了伊斯兰教，但并未说明他是何时皈依的。措辞显示，正如前文所述，先知 ﷺ 是在他去世当天通过启示得知其去世和皈依伊斯兰教的消息的。没有任何可靠的记载提到，先知 ﷺ 在其他任何时候得知他皈依伊斯兰的消息。

4 - These ahadith indicate that the Najashi had embraced Islam shortly before his death, but they did not explain when he embraced Islam. The wording indicates that the Messenger 􀁕 came to know of his death and embracing of Islam through revelation on the day he died, as mentioned before. There is not any authentic report that mentions that the Messenger 􀁕 was informed of his embracing of Islam at any other instance.

5 - 这六段圣训中，并没有任何迹象表明，先知所告知圣门弟子其去世的那位纳加希（Najashi），就是穆斯林迁往哈巴沙（埃塞俄比亚）时统治该地的那位纳加希。同样，也没有任何迹象表明，他就是先知寄信邀请其皈依伊斯兰的那位纳加希。这是因为“纳加希”并非指某一特定人物的专有名词，而是授予每一位统治哈巴沙之人的尊号（Laqab），正如an-Nawawi在其《穆斯林圣训实录注解》第二卷中所记载，以及伊本·哈哲尔·阿斯喀兰尼在其《Al-Isaabah》第三卷中所记载的那样。 6- an-Nawawi在《穆斯林圣训实录》第十二卷中评注道：先知ﷺ在希贾拉第六年末、即从侯代比亚远征归来后，写信邀请其皈依伊斯兰的那位纳加希，并不是先知ﷺ为其举行殡礼祷告的那位纳加希。圣训原文如下：“安斯传述，先知ﷺ曾致信给波斯王（Kisra）、凯撒（Qaysar）、纳加希以及每一位暴君，邀请他们归信真主 {Allah}。但他并非先知ﷺ为其举行殡礼祷告的那位纳加希。”由此圣训可以清楚看出，先知ﷺ为之祷告的那位纳加希，并不是穆斯林迁往其地、寄居其庇护之下的那位纳加希，也不是先知ﷺ在希贾拉第六年写信邀请其皈依伊斯兰的那位纳加希。相反，他是在先知ﷺ派遣阿穆尔·本·乌迈耶·达姆里携信邀请其皈依伊斯兰的那位纳加希去世后，继位掌权的人。此人没有回应，也没有皈依伊斯兰，因为如果他回应并皈依了伊斯兰，先知ﷺ必定会将此事告知圣门弟子，并为他祈祷，而贾法尔·本·艾比·塔利卜及迁士们也必定会知晓他的归信。 他们在第七年,也就是攻克麦加之后返回了使者ﷺ身边。那时使者ﷺ已经给纳加什写了信。如果他(纳加什)已经皈依伊斯兰,那么这必定会在穆斯林中引起欢欣和庆祝,尤其是在攻克海巴尔之后。使者ﷺ那时就会告知他们他的皈依,而不会只限于他关于贾法尔到来所说的话:“我不知道,是攻克海巴尔更让我高兴,还是贾法尔的到来。”[《伊本·希沙姆传》]。他本应补充说:

5 - These six ahadith contain nothing to indicate that the Najashi, whose death the Messenger 􀁕 informed the Sahabah of, was the same Najashi who was the ruler of Habasha (Ethiopia) when the Muslims migrated to it. As well, there is nothing to indicate that he is the same Najashi to whom the Messenger 􀁕 sent a letter in which he invited him to Islam. This is because the word ‘Najashi’ is not a proper noun for a specific person. Rather it is a laqab (title) given to every ruler who ruled Habashah, as reported by an-Nawawi in the second volume of his book ‘Sharh Sahih Muslim’ and as reported by Ibn Hajar al-’Asqalaani in the third volume of his book ‘Al-Isaabah.’ 6- In volume twelve of Sahih Muslim, An-Nawawi commented that the Najashi to whom the Messenger 􀁕 sent a letter inviting him to Islam at the end of the sixth year of the Hijrah, after his return from the expedition of Hudaybiyyah, was not the Najashi for whom the prophet 􀁕 prayed the Janazah. The text of the hadith is as follows; “Narrated by Anas that the Prophet 􀁕 wrote to the Kisra, Qaysar, Najashi and every tyrant, inviting them to Allah 􀀬. But he was not the Najashi for whom the Prophet 􀁕 made the (Janazah) prayer.” From this hadith it becomes clear that the Najashi for whom the Prophet 􀁕 prayed is not the Najashi to whom the Muslims migrated, in order to live under his protection, and he is not the Najashi to whom the Messenger 􀁕 wrote a letter in the sixth year of the Hijrah inviting him to Islam. Rather he is the Najashi who came to power after the death of the Najashi to whom the Prophet 􀁕 sent a letter with ‘Amr b. Umayyah ad- Damri inviting him to Islam. He did not respond and did not embrace Islam, because if he had responded and embraced Islam, the Messenger 􀁕 would have informed the Sahabah of this and prayed for him, and Ja’far b. Abi Taalib and the immigrants would have known about his conversion. They returned to the Messenger 􀁕 in the seventh year, after the conquest of Makkah ie after the Messenger 􀁕 had sent the letter to the Najashi. If he had embraced Islam, then it would have been a cause for reverbation and celebration amongst the Muslims, especially after the conquest of Khaybar. The Messenger 􀁕 would then have informed them of his conversion, and not restricted his saying regarding the coming of Ja’far; “I do not know what gives me more joy; the conquest of Khaybar or the arrival of Ja’far.” [Sira of Ibn Hisham]. He should have added:

“或者通过纳贾希的皈依。”但是在这段圣训中，他并没有提到纳贾希，尽管情形本应需要提及，如果他回应了他的 􀁕 da’wah 并且皈依了伊斯兰教。

‘Or by the conversion of Najashi.’ But he did not mention Najashi in this hadith, even though the situation would have necessitated it, if he had responded to his 􀁕 da’wah and embraced Islam.

7- 那些持有这种观点的人,认为先知ﷺ为其举行葬礼拜的那位纳加什(Najashi),与穆斯林迁徙并受其庇护的那位纳加什是同一人,也就是先知ﷺ在希吉来历六年末致信邀请其皈依伊斯兰的那位纳加什;他们这一看法是错误的,因为穆斯林迁往投奔的那位纳加什,是先知ﷺ称赞、赞扬并向想要迁往他那里的人所描述的人,先知ﷺ曾说:

7- Those who took the opinion that the Najashi for whom the Messenger 􀁕 prayed the Janazah prayer is the same Najashi to whom the Muslims migrated and entered into his protection, and the same Najashi to whom the Messenger 􀁕 sent the letter inviting him to Islam at the end of the sixth year of the Hijrah; they mistakenly took this view, because the Najashi to whom the Muslims made hijrah was the one whom the Messenger 􀁕 commended, praised and described to those who wished to emigrate to him by saying:

“他是一位国王，在他治下无人受压迫，他的国土是公正之地。”[伊本·希沙姆]。这是因为他为迁徙到他那里的穆斯林提供了最好的庇护，并给予他们安全，因此他们能够敬拜安拉，而不畏惧任何人。

“He is a King, under whom no one is oppressed, and his land is a land of truth.” [Ibn Hisham]. This is because he gave the best protection for those who migrated to him from the Muslims, and gave them security, so they were able to worship Allah 􀀬 not fearing anyone.

他也拒绝将她们交给古莱什的两位使者,而对方正是这样要求的,这违背了他的族长们的意愿。他阻止了他们,保护了她们,并且对两人说:“你们在我的国土上是安全的,凡是欺负你们的人都将受到罚款(惩罚)。”还有他对Ja'far回答的评论,当时他问Ja'far关于使者ﷺ所带来的是什么,Ja'far说:“这件事与尔撒所带来的,都出自同一盏灯。”此外,在第二天,当他问及他们对尔撒的看法时,他评论了Ja'far的回答,拿起地上的一根木棍说:“以真主发誓,尔撒·本·玛利亚超出你们所说的,不会超过这根木棍的(宽度)。”[《伊本·希沙姆传》]。由此,他们认为他已经皈依了伊斯兰,尽管使者ﷺ并没有宣布他皈依。同样,迁往哈巴sha的移民之一、先知ﷺ的妻子乌姆·赛莱麦在谈到他以及她们在哈巴sha的遭遇时,也没有提到他已经皈依伊斯兰。她说:“当我们抵达哈巴sha之地时,我们有了最好的邻居:纳贾希。我们在宗教上感到安全,敬拜真主{SWT}而不受伤害,也没有听到任何我们厌恶的事情……”她还说:“以真主发誓,我们正处于那样的境况时,哈巴sha出现了一个人,向他的统治权提出挑战。”她说:“我们从未经历过那时我们所遭遇的那种忧愁,担心那人会打败纳贾希,于是又会来一个不承认我们权利的人,像纳贾希那样对待我们。”她说:“在真主使纳贾希战胜敌人、并在他的国土上使他坚强之后,以真主发誓,我们从未像那时那样感到喜悦。”“当真主消灭他的敌人、使他在自己的国土上坚强,哈巴sha的事务得到妥善处理时,纳贾希便回来了。” 所以我们留在他的领地里，住在最好的房子里，直到我们到达安拉的使者ﷺ那里，当时他身在麦加。”[《圣训传记》（伊本·希沙姆）]这段乌姆·赛拉麦的圣训并不表明纳杰什（Najashi）皈依了伊斯兰教。

He also refused to hand them over to the two delegates of the Quraysh who demanded this, against the wishes of his patriachs. He prevented them from this, protected them, and told them both; “You are safe in my land and whoever abused you will be fined (punished).” It is also because of his comment on Ja’far’s answer, when he asked him about what the Messenger 􀁕 had brought; “Indeed this matter and what ‘Isa has brought emanate from the one lamp”, beside his comment on Ja’far’s answer on the second day, when he asked him about their view of ‘Isa, where he took a stick from the ground and said; “By Allah, Isa bin Maryam did not exceed what you said more than (the width of) this stick” [Sirah Ibn Hisham]. From all this, they thought that he had embraced Islam even though the Messenger 􀁕 had not announced his embracing it. Similarly, Umm Salamah, the wife of the Prophet 􀁕 who was one of the immigrants to Habashah, did not mention that he had embraced Islam, when she talked about him and about what happened to them in the land of Habashah, when she said; “When we arrived in the land of Habashah, we had the best neighbour; The Najashi. We felt safe in regards of our deen, worshipped Allah 􀀬 without being harmed and did not hear anything we might hate…” She also said; “By Allah, we were in such a state, until a man emerged in the Habashah who challenged his authority.” She said; “We did not ever know a sadness such as happened to us at that time, fearing that man might defeat the Najashi, and hence another man might come who does not recognise of our right, as the Najashi did.” She said; “After Allah gave victory to the Najashi against his enemy, and strengthened him in his land, by Allah, we never knew a delight as we had then.” “The Najashi returned (from the battlefield) when Allah destroyed his enemy and strengthened him in his land, and the affair of al-Habashah put in good order. So we remained in his neighbourhood, in the best home until we arrived to the Rasool of Allah 􀁕 while he was in Makkah.” [Sirah Ibn Hisham]. This hadith of Umm Salamah does not indicate that the Najashi embraced Islam.

从一个角度看,那些认为为之举行了祈祷的纳杰什,与穆斯林派遣迁士前往投奔、以及写信邀请其皈依伊斯兰的纳杰什是同一人的说法,就好像是他们没有读过艾奈斯·本·马立克的圣训一样。这段圣训由穆斯林在《圣训实录》中所载:“先知ﷺ曾写信给波斯王、凯撒和纳杰什以及每一位暴君,邀请他们归信安拉。但他并非先知ﷺ为其举行殡礼祈祷的那位纳杰什。” 至于穆罕默德·哈米杜拉在其著作《先知时代的政治文献》中提到的两封信件,其内容显示:纳杰什曾致信先知ﷺ,表明自己已皈依伊斯兰,并表示如果先知ﷺ命令他前来,他愿意前往;他还派遣了儿子阿尔哈·本·阿萨姆·本……

This is from one angle. From another angle, it is as if those who say that the Najashi for whom the Messenger prayed is the same Najashi to whom the Messenger 􀁕 dispatched the Muhajireen, and the Najashi to whom a letter was sent inviting him to Islam; it is as if they are not familiar with the hadith of Anas b. Malik, which was reported by Muslim in his Sahih; “That the Prophet 􀁕 wrote to the Kisra, Qaysar, Najashi and every tyrant inviting them to Allah 􀀬. But he was not the Najashi for whom the Prophet 􀁕 made the (Janazah) prayer.” As for the two letters mentioned by Muhammad Hamidullah in his book, ‘Political documents of the Prophetic Era.’ They state that the Najashi wrote a letter to the Messenger 􀁕 in which he states his conversion to Islam and his readiness to come to the Messenger 􀁕 if he orders him to do so; and that he has sent his son Arha b. al-Asham b.

阿布哈尔（Abhar）。这封信是在使者 􀁕 身处麦加时寄出的。至于第二封信，据记载，纳贾希（Najashi）是随着从阿比西尼亚（Habashah）返回的圣门弟子一同寄出的，那时使者 􀁕 身处麦地那。

Abhar, and the letter was sent when the Messenger 􀁕 was in Makkah. As for the second letter, it was mentioned that the Najashi sent it with the Sahabah returning from Habashah whilst he 􀁕 was in Madinah.

没有任何关于这两封信的记载见于圣训中的《圣训真本》之中。《政治文献：先知时代》一书的作者声称，他是从《泰伯里史》、盖勒盖尚迪、伊本·凯西尔等历史典籍中采集这些文献的，但他并未说明曾从任何圣训集中取得其中任何一篇。历史典籍并不可靠，因为它们不像圣训集那样关注传述的系统与核实。它们收集各种传闻，就如同夜里拾柴的人，不知道自己的手落在的是树枝还是毒蛇。因此，这两封信毫无价值，更不用说它们与穆斯林圣训集所载安纳斯的圣训相矛盾，也与乌姆·赛莱麦关于奈加希的叙述相矛盾，并与迁居哈比沙的穆哈吉尔们的情况不符。其中最后一位是贾法尔，他并未提及奈加希皈依伊斯兰。而且，贾法尔是在第七年、攻克海巴尔之后才返回安拉的使者ﷺ身边的，而安拉的使者ﷺ是在此之后才向诸王和君主们派遣书信的。因此，这两封信并不可靠，据此进行的推论也不正确，故应予以否定。由此可以清楚地看出：皈依伊斯兰、并且安拉的使者ﷺ为其举行殡礼的那位奈加希，并不是穆哈吉尔们迁往的那位奈加希；他也不是第六年末至第七年初之间，安拉的使者ﷺ托阿慕尔·本·乌迈叶·达姆里向其发出邀请伊斯兰书信的那位奈加希。他实际上是在安拉的使者ﷺ致信邀请其入教的那位奈加希去世之后，执掌哈比沙政权的人。

There had been no mention of these two letters in the sound books of hadith. The author of, ‘Political documents of the Prophetic Era’, mentioned that he took these documents from the history books like Tabari, Qalqashandi, Ibn Kathir and others. He did not mention that he took any of them from the books of hadith. The books of history are not authentic, because they are not concerned with the transmission of the reports like the hadith books. They gather all the reports like the one who gathers wood at night, he does not know whether his hand is falling upon a branch or a snake. Hence, these two letters are of no value, not to mention their contradiction with the hadith of Anas as reported by Muslim, and the narration of Umm Salamah in her talk about Najashi, and the Muhajireen in Habashah, of whom the last was Ja’far, who did not mention that an-Najashi embraced Islam, though Ja’far returned to the Rasool 􀁕 in the seventh year, after the conquest of Khaybar, and after the Rasool 􀁕 sent the letters to the Kings and princes. Therefore, those two letters are not correct, and deducing them is not correct as well, so they are rejected. From all of this, it is clear the Najashi who embraced Islam, and on whom the Rasool 􀁕 made funeral prayer is not the same Najashi to whom the Muhajireen emigrated. He is also not the same Najashi to whom the Rasool 􀁕 sent a letter to, inviting him to Islam, between the end of the sixth year of Hijrah and the beginning of the seventh year, with Amru b. Umayyah ad-Damri. He is rather the Najashi who assumed the power in Habashah after the death of the Najashi to whom the Rasool 􀁕 sent the letter inviting him to Islam.

信奉伊斯兰教的那位纳杰什（Najashi）是在第七年掌权的。

The Najashi who embraced Islam had taken power in the seventh year.

这是因为先知ﷺ在侯代比亚远征归来后，曾派遣使者前往各国的君主和统治者那里，其中包括纳贾什（Najashi）。这发生在希吉来历第六年末，即都尔喀尔德月（Zhul Qa'dah）。这位纳贾什大约在第七年去世，随后皈依伊斯兰教的那位纳贾什继位掌权，先知ﷺ为他举行了葬礼拜（Salatul Janazah）。他去世的时间在希吉来历第八年攻克麦加之前，正如拜哈基（al-Bayhaqi）在其《圣迹篇》（Dalaa'il an-Nubuwwah）中所提到的那样。

This is because the Messenger 􀁕 had sent his messengers to the kings and rulers, including the Najashi, after his return from the expedition of Hudaybiyah. This was at the end of the sixth year of the Hijrah, in the month of the Zhul Qa’dah. This Najashi would have died in the seventh year, in which the Najashi who had embraced Islam assumed power, and he was the one for whom the Messenger 􀁕 prayed the Salatul Janazah, and whose death was before the conquest of Makkah in the eighth year of the Hijrah, as mentioned by al-Bayhaqi in his ‘Dalaa’il an-Nubuwwah’.

因此,他掌权之后到皈依伊斯兰教再到去世之间的时间很短。他秘密地皈依了伊斯兰教,没有任何人知道他的皈依,连使者ﷺ也不知道。使者ﷺ是在他去世的当天,通过启示得知他的去世和皈依的,这一点从布哈里圣训集中他所转述的关于其去世的六段圣训的措辞可以看出。他作为穆斯林度过的时间很短,在去世之前不足以让他了解伊斯兰教的律法。先知ﷺ对此并不知情,因此他没有就此事写信给他,告诉他应当怎样做。

Hence the period of time between his assuming power, and conversion, and his death was a short time. He secretly embcraced Islam and no one knew of his conversion, not even the Messenger 􀁕. The Messenger 􀁕 was informed by revelation about his death and conversion, on the day that he died, as indicated by the wording of the six ahadith in Bukhari, which he reported about his death. The short period of time that he spent as a Muslim before he died did not enable him to know the rules of Islam. The Prophet’s 􀁕 lack of knowledge of this meant that he did not write to him about what he should do.

因此，这不能作为那些允许参与统治者以非真主所降示之法来治理的、异教（kufr）政府的人的证据。他们的论据因此不能成立。

That is why this cannot be used as an evidence for those who permit participation in a kufr government, which rules by other than what Allah 􀀬 has revealed. Their argument is therefore invalidated.