تحليل فقهي و حقوقي نهاد مالكيت در قراردادهاي بالادستي صنعت نفت و گاز

Juridical and Legal Analysis of Ownership Institution in Upstream Oil and Gas Contracts

مالكيت مخازن و منابع هيدروكربوري از موضوعات چالش‌برانگيز در قراردادهاي بالادستي نفت و گاز است. اين موضوع به اندازه‌اي اهميت دارد كه كاربرد برخي مدل‌هاي قراردادي، مانند امتيازي و مشاركت در توليد و بهره‌گيري از مدل‌هاي تأمين ‌مالي پروژه‌محور را با چالش روبه‌رو كرده است. اين مقاله با روش توصيفي−تحليلي انجام و نتايج نشان مي‌دهد كه در تطبيق مفاد قراردادهاي نفتي با قواعد شرع مقدس اسلام درباره منابع طبيعي ملت‌ها تحت عنوان انفال اصول حقوقي پذيرفته‌شده، بيانيه‌هاي سازمان ملل، استانداردهاي حسابداري حاكم در بازارهاي مالي بين‌المللي و نيز قوانين داخلي، شركت‌هاي پيمانكار هيچ‌گونه حق مالكانه‌اي نسبت به مخازن و منابع نفت و گاز تحت عمليات ندارند؛ از اين‌رو برخلاف برخي برداشتها، مدل قراردادي مشاركت در توليد مستلزم انتقال مالكيت منابع به پيمانكار نيست و قابل استفاده در حوزه بالادستي صنعت نفت و گاز ايران است.

This study explores the concept of social justice based on the ideas of four contemporary theorists, with an emphasis on the nature of justice. Hayek represents libertarians, Rawls as the most prominent political philosopher of current century in the West, and Motahhari and Sadr were selected as Islamic theorists. Hayek only believes in individual justice and maintains that there is no concept as social justice. For him, justice constitutes rules for individual conduct. The concept of “spontaneous order” plays an essential role in his ideas, and he maintains that most of the social phenomena follow such an order. Rawls’ main goal sees ‘justice as fairness’ as answering to the demands of both freedom and equality, a challenge posed by the socialist critique of liberal democracy. In this regard justice is an agreement on principles which is reached arbitrarily in “veil of ignorance”. Rawls's main guide in achieving principles of justice is maximin principle and the lack of awareness of individuals about the future social status. Motahari regards justice as observance of the law. He recognizes both the natural rights of the individual and the legal community. According to Shahid Motahari, the only way to legitimize and validate natural rights is to accept the purpose of the world order. In Sadr's view, although justice is one of the three principles of the general construction of Islamic economics, the position of justice is beyond the core and is the foundation stone of the Islamic School of Economics. Additionally, Islam has shown its sensitivity to the final makeup of facilities in society, with two principles: public cooperation and social balance.