درخت حوزه‌های تخصصی

The traditional conception of sovereign immunity, rooted in the notion of absolute state authority, increasingly conflicts with contemporary demands for justice and accountability. This article proposes a reconceptualization of sovereign immunity through an Islamic political framework that views sovereignty not as an inherent entitlement but as a divine trust (‘amāna’) conditional upon the realization of justice (‘ʿadl’) and the promotion of public welfare (‘maṣlaḥa’). From this perspective, immunity must serve the purpose of protecting legitimate sovereign functions rather than shielding violations of individual rights. By analyzing the evolution from absolute to restrictive immunity in international law and aligning it with Islamic governance principles, the study argues for a justice-centered model where immunity is granted selectively, contingent upon the sovereign’s adherence to ethical and legal obligations. This trust-based understanding ensures that sovereignty remains a mechanism for the preservation of human dignity and the prevention of oppression (‘ẓulm’), rather than a barrier to accountability. The article advocates for a normative shift toward recognizing sovereign responsibility as intrinsic to sovereign rights, offering a new lens through which contemporary debates on immunity can be assessed.

Following Russia's invasion of Ukraine and the ensuing war, Russia lost a significant portion of its gas market in Europe. This market had been a crucial tool for bargaining and exerting pres-sure on the West, and it also brought substantial economic benefits to Moscow. This was espe-cially true for gas exports to Germany, which had seen the construction of the Nord Stream pipe-line, with plans for Nord Stream 2 also underway before the war began, leading to the halting of both projects. Consequently, energy relations between Russia and Europe deteriorated. Following the Ukraine war, Europe was compelled to secure its gas supply from the United States, despite incurring significantly higher costs. Currently, the U.S. is the largest supplier of gas to Europe. This process led Russia to seek alternative markets for its gas exports. China and India, two ma-jor global consumers, are markets Russia is eager to capture. Currently, Russia is China's largest supplier of gas. Although a large gas pipeline already delivers Russian gas to China, Moscow isn't content with this alone and aims to diversify its methods of product delivery. Iran is a cru-cial option for Russia to transport gas, as it is close to India and can also meet some of China's needs. Furthermore, Russia is considering physically connecting its economic interests with the Arab countries of the Persian Gulf, particularly the UAE, Bahrain, Qatar, and Saudi Arabia. Rus-sia believes that by doing so, it can establish a major gas economic bloc and become a counter-weight to competitors, especially the United States. From this perspective, it could be argued that the Iran-Russia gas pipeline is, in fact, a replacement for Nord Stream and could transform Iran into a regional energy hub. This article aims to explore the possibility of Iran becoming a region-al energy hub through economic cooperation with Russia in the energy sector, thoroughly exam-ining the opportunities and challenges involved. The research method employed was SWOT analysis.

The sociopolitical role of the ʿulamāʾ is a common element of most of the academic accounts on Shia. The scholars of political sociology of Iran have commonly crafted new theoretical frameworks to explain this unique element role in Iranian society. Here, I present a general framework for the study of the ʿulamāʾ in Iran based on their patronage networks among the political elites, bazar, and grassroots. Apart from their religious functions as spiritual leaders and as the authoritative source (taqlīd) of Islamic rulings, the ʿulamāʾ performed the role of patrons for their networks of clients existed among political elites, bazar merchants, and grassroots. Their religious capital facilitated the ʿulamāʾ with a solid social influence that turned them into a major source of grievance and support for these social networks. In this paper, I start with a critical analysis of the existing literature on Shia ʿulamāʾ, then I present a historical account of the sociopolitical patronage of the ʿulamāʾ which finally helps me to suggest a coherent theoretical framework for sociopolitical analysis of the role of the Shia ʿulamāʾ in the 19th century Iran. In order to social connections in my work, I also relied on the Weberian approach that concentrates on social alliances and group models.

Justice has long been a topic of interest and concern in human societies and among scholars. Justice can be considered the ultimate goal of government formation and has always been a fundamental necessity for the collective life of humans throughout history. Distributive justice, the focus of this study, oversees the government's responsibilities towards the people and determines the distribution of occupations, positions, and public wealth. The importance of distributive justice lies in achieving the acceptance of the ruling system and the satisfaction of citizens, leading to stability and the de-velopment of society in various dimensions of collective life, ultimately resulting in national pros-perity. This research aims to analytically and comparatively examine the perspectives of Western and Islamic scholars on distributive justice. The research method is of a library nature. The research findings indicate that distributive justice in the writings of various Western philosophers and think-ers can be found in one of the following four forms: distribution based on merit, distribution based on fairness, distribution based on need, and distribution based on the principle of equality. From the perspective of Islamic scholars, distributive justice emphasizes universal equality of humans, main-taining proportionality in everything, rejecting any form of discrimination, respecting all entitle-ments, equality in benefiting from Bait al-Mal, and belief in the equality of humans before the law.