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 concept of responsibility in Islam includes a wide range of matters. Human beings have certain responsibilities in Islam toward others and themselves. All creatures in this universe are naturally inclined to move toward the perfection considered for each of them. They are created in the most proper form, then, have been provided with the conditions and requirements that God has planned (20:50).

Nonetheless, none of them knows neither the path that they should pave nor the final target; except humans. According to the Quran, human beings are created for specific reasons (23:115), and they have duties and responsibilities (75:36). The most prominent responsibility in Islam that one has is towards God, as explained in the first part of the article. He\she is also responsible towards him\herself. This category of duties is discussed here.

The Rights that One Has Over Him\herself as His/her Responsibility in Islam

According to Imam Sajjad (AS), the duties of every human being towards him\herself are to serve only God by all his\her capabilities and every part of the body; and, to respect the rights of each part of the body [1]. Hence, the responsibilities in Islam of every human being towards him\herself can be divided into spiritual and physical items.

Responsibility in Islam towards the Soul

According to the Quran, God breathed into the human being of His [created] soul after he was proportioned (38:72). This makes the human’s soul of great value in Islam. Accordingly, every individual has certain responsibilities towards his\her valuable soul. These duties can be summarized in one sentence: to utilize the soul in the way of God.

That is to apply all spiritual capacities in the obedience to God and to do what brings bout God’s satisfaction. This requires one to keep the soul alive and pure by practicing what is ordered to or invited to in Islamic teachings like prayer (Salat), fasting (Sawm), pilgrimage (Hajj), etc., also by preventing any harm to the soul such as anxiety, depression, etc. 

The Rights that the Parts of the Body Have and One's Responsibility in Islam toward them

One’s acts and words form and determine the his\her path in life. He\she does various acts (including good deeds, what is obligatory (Wajib) or recommended (Mustahab)) with different parts of the body and verbally thank God (in the form of prayer) with the help of tongue and mouth. Hence, whatever one does concerning the obedience of God depends also on the parts of the his\her body. Therefore, he\she has some responsibilities towards them.

The Rights of the Tongue

Of the rights of the tongue are to [1]:

Avoid foul language and the sins that one might commit with the tongue, such as backbiting (ghibah) and slander. Prophet Muhammad (PBUH) said that: “Do not insult others, this turns them into your enemies” [2], and: “Whoever divulges the flaws and faults of another Muslim, God will reveal his flaws” [3]; 
Accustom it to saying pleasant beneficial words;
Force it to talk nicely and politely (2:83);
Stop it from talking too much and stay silent unless talking is beneficial; “Silence is a door to wisdom, it brings affection and guides to every blessing.” [4], and: "whoever believes in God and the Hereafter should say beneficial words, otherwise stays silent.” [5];
Think about what you are going to say and judge the words before you start talking because a wise person will be judged by his words; “A faithful person … thinks about his words first, and then says those words” [6].

The Rights of the Ears

The ears are like the doors to the heart; they transfer every word with either a positive or negative influence on the heart [1]. Imam Ali (AS) has prevented us from listening to the words without any advantage and benefit as they darken the heart and cause us to be blamed [7]. For example, whoever listens to backbiting is a partner of the backbiter [8]. Hence, one should control the ears to hear only nice and useful words that purify the heart or encourage good behavior [1]. 

To be continued. 

References:

1. Imam Sajjad (AS), Treatise On Rights (Risalat al-Huquq).
2. M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 360.
3. Al-Monzeri, “Invitation and Intimidation”, vol. 2, p. 239.
4. M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 113.
5. M. al-Kulaynī, “Al-Kafi”, Introduction, p. 6.
6. W. al.Hilli, “Tanbih al-khawatir wa nuzhat al-nawazir”, vol. 1, p. 106.
7. “Ghurar Al-Hikam Wa Durar Al-Kalim”, T. 6234.
8.  A. Saberi Yazdi, “Al-Hokm Al-Zahera”, p. 558.