Lady Zainab (SA) is an icon of purity, bravery, and steadfastness.Though she lived 14 centuries ago, her personality and teachings continue to guide men and women till now/to this day. She is the fruit of the tree of Prophethood nourished by Imamat. Lady Zainab (SA), the daughter of Imam Ali (As), has several attributes and titles associated with her, such as Al-Aqilah the noblewoman, Al-Aalimah or the knowledgeable woman and Aminatu-al-Allah, the faithful of Allah (SWT).
She belonged to a holy lineage; her mother was Lady Fatimah al-Zahra (SA), - the daughter of Prophet Muhammad (PBUH & HP) - and was actually a reflection of her father in the worship of Allah, piety, self-discipline, virtues, clemency, veneration, and the other features of perfection thus her father named her the chief of the women of the worlds and such a great mother nurtured Lady Zainab. 

Lady Zainab’s life

Lady Zainab’s father, Imam Ali (AS) honoured as the representative, successor and heir to Prophet Muhammad (PBUH&HP) was given remarkable titles like ‘the chief of the prophets’ successors’, ‘leader of the pious ones’ and ‘the head of the worshippers’ by Prophet Muhammad (PBUH&HP) himself.  With innumerable merits and unrivalled sacrifices for Islam he was recognised and reputed as the most knowledgeable, the most magnanimous, the most generous, the most abstinent, the most trustworthy, the best worshipper, the most faithful, and above all, the most pious and the bravest of all Muslims. In other words, he was the best Muslim after the Holy Prophet Muhammad. (PBUH&HP).

Lady Zainab  (SA), hence, was  born into the most pious family and raised  under the care of the best human beings therefore she learnt many things that composed her perfect personality from the etiquettes of her parents and her brothers.  Since early life, she was marvellous in her intellect and wisdom and had learnt the Holy Quran by heart as well as the Prophet’s sayings regarding Islamic laws, rules of education and principles of ethics.

Throughout her life she faced one tribulation after another, but emerged strong and victorious in all her trials. She then witnessed the martyrdom of her mother, father and brothers - Imam Hasan and Imam Hussain (AS) - and in Karbala where all male members of her family were brutally martyred including her own sons Awn and Muhammad, and all the women folk were taken into captivity. But despite all these vicissitudes she always remained a source of strength and a caretaker for the survivors of the tragedy of Karbala and the flagbearer of the message of this great event. She is the epitome of selflessness and perseverance, the embodiment of patience and courage in the face of oppressors and the personification of knowledge and purity. Despite all the hardships she endured in Karbala she decided to preserve and propagate the true message of Karbala While her bravery, eloquence, courage, asceticism, chastity and caring nature towards the survivors of the tragedy of Karbala has been and still is unparalleled in history. 

The Holy Prophet Muhammad (PBUH&HP) says, “Whoever tries to fulfil the needs of a sick person, whether they fulfil it or not, they will be cleansed of their sins like the day they were born.”[1] In another tradition,   he has said, “Whoever looks after the sick for an entire day, Allah (SWT) will raise them up with Prophet Abraham.”[2] If we would take only these two traditions into consideration, we can understand the greatness of Lady Zainab (SA) who cared for Imam Sajjad (AS) and all the children and women who had got sick or were injured after what happened in Karbala. Therefore, taking inspiration from her, the 5th of Jamadi-Al-Awwal which is her birthday is celebrated as the Nurses’ Day in the Islamic calendar. 

References:

1.  Kitab Man La Yahzarul Faqih, V.4, Pg.16 
2.   Sawab ul Aamal, Pg. 341
3.    https://www.al-islam.org/lady-zaynab-badr-shahin/life-lady-zaynab 
4.  https://www.al-islam.org/victory-truth-life-zaynab-bint-ali-muna-haeri-bilgrami 

The debates and discussions regarding the relationship between ethics and economy in Islam are one of the most controversial and never-ending ones in the history of economics. To have a brief grasp of this issue, let’s take a look at some of the arguments and what Islam thinks of this relationship.

Many of the modern economists believe that economic issues, just like other materialistic ones, are only governed by specific natural and scientific rules that can be examined through empirical evaluations [1]. Accordingly, since ethical and moral matters cannot be understood through scientific ways of assessment and are not empirical, then they cannot be in any way related to the science of economy and business.

While it is true that both the economy and natural sciences are based on the principle of causality, the nature of this relationship entirely differs in each one of them. That is, cause and effect work for natural phenomena in a deterministic way, while in the case of the economy, one party -human beings- in this relationship is capable of choosing based on his/her own free will [2].

In other words, in economic issues, this law of causality appears in an indeterministic way, since human beings are born naturally to be independent and free to choose. So, here comes the issue of ethics through which human values would be defined, and their choice would be directed.

Moreover, the other reason that some economists believe in the separation of economy and ethics roots back in their worldview, that is their view of human being and their relationship with the world and their Creator.

This opinion is mainly based on the humanistic and philosophical principles of capitalistic societies such as Deism, Humanism, Individualism, and Utilitarianism, all of which exclude God and spiritual matters and regard human beings and his desires as the sole purpose of life. On the other hand, according to the Islamic worldview, God is the center and pivot of the universe in which human beings are His successors [3].

Consequently, the whole of nature with all its resources is given to humankind as a kind of loan which he can only use for a specific period. Furthermore, Islam considers two aspects of human beings: one spiritual and the other material, both sides of him/her should be taken into account in all his/her activities, including business. As a result, he is bound to execute financial affairs concerning ethical and moral principles.

According to the Holy Quran, a person who observes moral and ethical principles in his financial affairs would develop some characteristics in his life regarding materialistic issues, such as

1. Being observant of other people’s economic interests and sometimes preferring their interests over his/her own [4],

2. Not being dependent on his/her wealth, only using it with the intention of God’s satisfaction and serving the people in need [5],

3. Showing self-restraint and patience when facing difficulties, not losing his/her control at the time of prosperity, and avoiding extravagance and ostentation [6],

4. Having foresight and deep insight into the way he/she earns and spends money [7].

To conclude, an economic system without moral principles will have no result other than causing injustice and dissatisfaction both for each individual and the society in which he/she lives. Ethical issues, specifically of Islamic kind, should be salient in all aspects of the economy -e.g., production, distribution, spending, etc.- for the people in society to reach a desirable environment for lawful and satisfactory business and trading [8].

References:

1. Tafazzoli, Freydoon. Tarikhe Aghayede Eghtesadi (A History of Economic Ideologies). 1st ed. Tehran, Nei Publication
2. for more information about Islam’s idea regarding human beings willpower see the Holy Quran: 18:29, 76:3 and 13:11.
3. 1:30
4. 59:9
5. 1:265, 51:19
6. 11:10-11
7. 35: 29-30
8.  Iravani, Javad. Akhlaghe Eghtesadi Az Didgahe Quran va Hadith. Majaleye Takhasosie Elahiat va Hughugh 14, 1383. P 90-100.