The Messenger of Allah ﷺ made a peace treaty with the people of Najran on the terms of two thousand garments, half to be paid in Safar and half in Rajab, which they would deliver to the Muslims. They were also to lend thirty coats of mail, thirty horses, thirty camels, and thirty of every type of weapon for the Muslims to use in battle, with the Muslims guaranteeing their return should there be any plot or treachery in Yemen. In exchange, no church of theirs would be demolished, no priest of theirs would be expelled, and they would not be turned away from their religion, so long as they did not commit any wrongdoing or consume usury.
صالح رسول الله ﷺ أهل نجران على ألفى حلة: النصف في صفر، والنصف في رجب، يؤدونها إلى المسلمين، وعارية ثلاثين درعا، وثلاثين فرسا وثلاثين بعيرا، وثلاثين من كل صنف من أصناف السلاح، يغزون بها، والمسلمون ضامنون لها حتى يردوها عليهم إن كان باليمن كيد أو غدرة: على أن لا تهدم لهم بيعة، ولا يخرج لهم قس، ولا يفتنوا عن دينهم ما لم يحدثوا حدثا أو يأكلوا الربا.
Narrated by Abu Dawud (3043), Bayhaqi (9/187), and Diya in Al-Mukhtara (9/508), all through the hadith of Yunus bin Bukayr, who said, Asbat bin Nasr Hamdani told us, from Ismail bin Abdul-Rahman Qurashi, from Ibn Abbas, and he related it.Abu Dawud said, "If they diminish anything of what was stipulated upon them, they have introduced a new matter."Its chain is hasan, on account of what has been said regarding Asbat bin Nasr. Diya Maqdisi said, "Ismail and Asbat were both narrated from by Muslim in his Sahih, though the reports differ concerning their reliability or the criticism directed at them."I say, as for Ismail, who is Suddi, his hadith is hasan, for Imam Ahmad and others considered him reliable. As for Asbat, weakness is the more prevalent view of him, even though Bukhari held a favorable opinion of him. As for Ibn Main, the reports from him differ, for he said at one time, "He is nothing," and at another, "He is trustworthy." Musa bin Harun said, "There was no harm in him."Muslim relied on the assessment of their reliability and so included his narration in his Sahih, even though Abu Zura took issue with him for that. So when a narrator like this transmits something alone, it should be examined, and if the anomaly in it is clear, it is to be rejected.The peace settlement with the people of Najran has also been reported through several routes, all of them incompletely transmitted (mursal). Some of them contain points of criticism, but taken together they reinforce one another. And success comes from Allah.What can be drawn from the hadiths of this chapter is that jizya need not necessarily be paid in gold or silver, rather it is permissible to take it from whatever is available of their wealth, whether clothing, weapons they manufacture, iron, copper, livestock, grain, goods, or anything else. This is indicated by the practice of the Messenger of Allah ﷺ and the conduct of his rightly guided successors, and it is the position of Shafii and Abu Ubayd, and Ahmad stated it explicitly in the report of Athram.See, Ahkam Ahl al-Dhimma (1/29).