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This publication continues the critical study (started in the fourth issue of the journal for 2019) of the dominant thesis in traditional Islamic political and legal theology about Jizya as a tribute from Non-Muslims, allegedly established by the Prophet Muhammad. In the first part of the publication presented in this issue, the traditions about the descent of verses 9: 28–29 (especially 9: 29, later known as the "Jizya verse") as the reason for the Prophet's establishment of the Tabuk expedition are subjected to a formal (hadithological) and substantive analysis. The exploration is conducted in line with the Reformist Modernist discourse, focusing on the disclosure of the truly humanistic spirit of prophetic Islam and the pacifist pluralistic attitude of the Qur'anic message.

This publication is the third in a series of articles devoted to the dominant thesis in traditional Islamic political and legal theology about Jizya as a tribute from Non- Muslims, established by the Prophet Muhammad. The fi rst article analyzed the question of the authenticity, from a formal hadithological point of view (i. e., in the aspect of isnad), of the traditions about Nadjran deputation, and partly about the treaty with the Christians of Najran; in the second, this issue was considered already in a substantial way, referring to the composition of the Christian deputation. The present article continues this substantive analysis, but already in relation to the text of the Jizya treaty. The study is conducted in line with the reformistmodernist discourse, orientated on the disclosure of the tolerant- pluralistic intention of prophetic Islam.

The article continues the analysis of the dominant doctrine in the traditional political and legal theology concerning jizya as a tribute from Non- Muslims, established by the Prophet Muhammad. The factual basis of this doctrine was discussed in relation to three paradigmatic precedents, which are usually referred to in support of it: the treatise of the Prophet with the Christians of the city of Najran; with the Jews and Christians during the Tabuk campaign; with the Majus- Zoroastrians of Bahrain. Having discussed in the previous essay the question of the authenticity of Islamic narrative on Najran deputation, from the formal hadithological point of view (i. e., in the aspect of isnad), the author proceeds here to consider these traditions in a substantial way. The study is conducted in line with the Reformist Modernist discourse.

The article is the first part of a study of the factual validity of the doctrine of jizya, which is dominant in traditional political theology, as a tribute from Non-Muslims, established by the Prophet Muhammad. Challenging the authenticity of the traditions underlying this teaching, the author begins by discussing the main paradigmatic precedent — the agreement of the Prophet with the Christians of the city of Najran. This part is devoted to the analysis of relevant traditions in the light of the classical formal hadithological methodology, which focuses on the degree of reliability of isnad (chain of transmitters); the content of these traditions will be the subject of the next part. The study is conducted in line with the Reformist Modernist discourse, focusing on the disclosure of the truly humanistic spirit of prophetic Islam and the pacifist-pluralistic attitude of the Qur'anic message.

The article presents a relatively complete list of the versions of the hadith — both in Sunni tradition and in Shiites'. The author highlights diff erent approaches to the assessment of the authenticity of these versions, as well as their representative interpretations by the leading theological schools of classical Islam — Kalam, Asarism (Hanbalism-Taymiyyism), Sufi sm and Falsafa.

The article deals with the teaching about the permanence of God's creative activity, which was traditionally considered heterodox, but which is increasingly spreading in modern theology. It gives a detailed analysis of the Qur'anic base of this teaching, rational and philosophical arguments in its favor, as well as the criticism, put forward by its supporters, against the Kalam, i. e. the doctrine of temporal fi nitism