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The present study examines the status of the Companions and their interpretative narrations in Tafsīr al-Tibyān , the seminal exegetical work of Shaykh Ṭūsī . As the first comprehensive Shiʿi exegesis, Tafsīr al-Tibyān adopts a critical and selective approach toward the interpretative narrations of the Companions. Shaykh Ṭūsī , adhering to the principles of Ijtihād and rationalism, compares these narrations with Qur’anic verses and the ḥadīths of the Ahl al-Bayt (AS). In cases of contradiction, he critiques and sometimes rejects the narrations of the Companions. He exercises caution in accepting these reports, only considering them valid if they align with Shiʿi exegetical foundations and rational principles. One of his motivations for utilizing these narrations is to address Sunni objections and strengthen the theological foundations of Shiʿi belief. Moreover, Shaykh Ṭūsī employs both Rijāl and analytical methods to assess these narrations, transmitting only those deemed reliable in both chain of transmission and content. The findings of this research indicate that his approach to the interpretative narrations of the Companions is not only influenced by scholarly and rational considerations but is also deeply rooted in Shiʿi theological principles, applying these narrations methodically within a specific framework.

Murāqabah (self-vigilance) —the conscious guarding of the self and continuous supervision over one’s thoughts, intentions, speech, and actions —is one of the foundational concepts of ethics, Islamic mysticism, and Islamic education, and has been widely discussed across all spiritual traditions and religions. In Islamic tradition, Murāqabah is intrinsically linked to the concept of God-consciousness and is presented as a multidimensional strategy for safeguarding physical health, purifying the soul, refining intentions, and fulfilling social responsibilities and rights. Despite scattered references to this concept in Nahj al-Balāghah, no systematic study has yet comprehensively examined the physical, spiritual, personal, and social dimensions of Murāqabah in the teachings of Imam ʿAlī (AS) and compared them with contemporary psychological theories.The study used a descriptive–analytical approach, examining Sermons, Letters, and Aphorisms in Nahj al-Balāgha via conceptual frequency and relevance criteria, and then comparing these findings with modern psychological theories. The results were grouped into four domains: (1) physical Murāqaba ; preserving bodily faculties and health; (2) spiritual Murāqaba ; controlling thoughts, intentions, and cultivating inner presence; (3) individual Murāqaba ; time-management, self-assessment, and self-discipline; and (4) social Murāqaba ; upholding others’ rights and collective responsibility. Imam Ali’s teachings on Murāqaba , anchored in piety, extend beyond secular meditation and psychological constructs such as mindfulness and self-regulation, offering a framework that integrates moral growth, well-being, and social responsibility. This highlights both the overlaps and unique aspects of Nahj al-Balāghah compared to modern psychology, and suggest that such a framework can guide self-care programs and interventions for spiritual elevation, resilience, and social cohesion.

One of the most crucial pillars of social education is the concept of responsibility. This subject has received significant attention in narrative teachings. Social responsibility, as a key dimension of social education, entails an individual's commitment to their surrounding environment and can be considered an edifying value that counteracts self-centered tendencies such as hedonism and the pursuit of power. The concept of social responsibility encompasses both attention to the welfare of others and the pursuit of personal goals without disregarding or transgressing the legitimate expectations of others. This research seeks to utilize the teachings of Letter 31 of Nahj al-Balāghah , as one of the authoritative hadith sources, employing a descriptive-analytical method to examine the components of social responsibility from the perspective of Imam Ali (AS). In this study, the components of social responsibility refer to a set of interconnected elements that, through dynamic interaction with one another, guarantee the fulfillment of an individual's responsibility towards society. The findings of this research indicate that Letter 31 of Nahj al-Balāghah refers to components of social responsibility, including awareness of one's time, benevolence, wisdom in speech, the correlation between capability and accepting responsibility, charitable giving, forgiveness, and the social division of labor. This letter addresses individuals' responsibilities in interactions with friends, family, relatives, and opponents, revealing important aspects of the nature of responsible relationships.