the courage to tell the truth in the heart of the enemy's base; A woman who became a global media

Hazrat Zainab (PBUH) showed that a Muslim woman, relying on faith, knowledge and eloquence, can become a global media that brings the voice of oppression to the ears of history.

Ambassador of Arjan - Department of Religion, Domain and Thought - Ismat Aliabadi: The status and position of Hazrat Zainab Aqliyeh Bani Hashem (PBUH) in the history of Islam is beyond a history-making tragedy, it is a manifestation of wisdom, resourcefulness and courage, whose personality dimensions always require a deep re-reading in the religious and social thought of our society today. In this regard, we have discussed various aspects of this great saga, from his personal life and hard-hitting sermons to his crisis management and his effort to explain, in a detailed conversation with Hojjatul Islam "Amir Ali Hasanlu".

How can the personality dimensions of Hazrat Zainab (pbuh) be introduced beyond the common image of suffering, as a complete manifestation of wisdom, resourcefulness, courage and great patience in today's society and explain what exactly were the components of her beautiful patience?

In the analysis of the personality dimensions of Hazrat Zainab (PBUH), the first point to be emphasized is to go beyond the traditional view based solely on calamity. In fact, he was the embodiment of the bond between perfect reason and pure faith, who played a stabilizing role in the most critical moments of Islamic history. His personality is a combination of inner strength and peace of surrender, which allowed him not only to protect himself in the midst of political and social storms, but also to pave the way for others.

The concept of patience in his life is not the type of "submissive patience" that leads to passivity; Rather, it is a kind of "active patience" based on steadfastness. This patience was rooted in his deep knowledge of God's will. They knew that every suffering they suffered was a part of divine destiny and a way to explain the truth, so with a steadfast heart, they turned these hardships into a tool for spiritual victory.

In the area of planning, Hazrat Zainab (PBUH) showed that a woman can manage large groups of women and children in the most difficult circumstances and maintain order amid the chaos after the Karbala incident. This managerial ability is a sign of his political and social insight, which did not allow mental and physical crises to affect his strategic decisions.

His bravery is not only summed up in words, but it has been manifested in standing against injustice in the heart of the enemy's houses. This courage arose from spiritual self-confidence; It means making sure that the truth is on their side. This kind of courage, unlike baseless daring, always moved within the framework of wisdom and for the high purpose of preserving the religion of Islam.

Finally, it can be said that Zainabi's character is a perfect example of the balance between "emotion" and "intellect". She was a woman who cried with all her heart for her loved ones, but at the same time, she was a woman who, with an intelligent and firm look, prevented the collapse of the spiritual structure of the Prophet's (PBUH) family and the movement of Imam Hussein (PBUH), and with these characteristics, she recorded her name in the first rank of women in history.

What kind of intellectual geometry and logical arguments are there in Hazrat Zainab's (pbuh) sermons in Kufa and Sham that could completely change the narrative of the Umayyad court about the Karbala event in a short period of time and immortalize the righteousness of Aba Abdullah al-Hussein (pbuh) for history?

Hazrat Zainab's (pbuh) sermons in Kufa and Sham are not just cries of grief, but have a very precise intellectual geometry and logical arguments that challenge the audience. They used the "negation and proof" method; That is, first by stating historical facts and blood relations and divine covenants, they invalidated the false claims of the Umayyad government and then put the truth in its place.

One of his key arguments is the use of identity and genealogy. By reminding them of their lineage and their connection with the Holy Prophet (PBUH), they were actually reminding the Umayyad rulers who they are involved with. This type of argument takes the audience out of the spectator mode and puts him in front of a historical and religious responsibility that cannot be shirked.

Also, he used the technique of "opposition of concepts" in his sermons. They distinguished between "government" and "right", between "power" and "mercy", and between "tyranny" and "justice". By doing this, he raised the audience's understanding of the Karbala event from a simple war between two groups to a fundamental confrontation between right and wrong and revealed the essential difference between Sharia rule and selfish rule.

One of the great lessons of Zainabi's Jihad is the courage to speak the truth in the heart of the enemy's base. In the palace of Ibn Ziyad and Yazid, they exposed the evil nature of the rulers without any fear or passivity. This approach teaches us that in the face of the enemy's media empire, we should not be passive or stutter, but rather, we should take the initiative and challenge the dominant discourse by relying on the foundations of the right.

Also, his method shows that a successful explanation should be done simultaneously with a precise understanding of the audience and the time. Hazrat Zainab (PBUH) knew exactly what kind of people they faced in every city (Kufa or Sham) who were either deceived out of ignorance or kept silent out of fear. Therefore, they adjusted the tone and content of their words according to the needs of that society in order to have the greatest impact.

All in all, Hazrat Zainab's (pbuh) explanation jihad is a comprehensive model for cultural and media resistance in the present era. They showed that a Muslim woman, relying on faith, knowledge and eloquence, can become a global media that brings the voice of the oppressed to the ears of history and confronts the lies spread by arrogant systems.

In addition, his language has a "historical-expression" feature. Using words that were directly linked to the conscience and faith of the Arab audience at that time, he encouraged them to reconsider their actions. This model of eloquence, which was accompanied by a combination of eloquence and the power of words, made even the enemies unable to remain silent in front of the strength of his words and finally, remember it in their hearts.

His intellectual geometry was based on "awakening". The purpose of these arguments was to restore awareness to a society that was blinded by the fear and propaganda of the Umayyad government. Using logic and rhetoric, he paved the way for the correct understanding of the nature of the Karbala event and did not allow history to record this event as a simple rebellion or a military defeat.

How do you analyze the role of crisis management and spiritual leadership of the caravan of captives after the age of Ashura by Hazrat Zainab (PBUH)? How were they able to protect their children and the imam of their time in a situation where their hearts were at the peak of sadness and grief, and also deliver the message of the movement to its destination?

Crisis management in the most difficult conditions of history is one of the unique masterpieces of Hazrat Zainab (PBUH) during captivity. After Ashura evening, while they were grieving their loved ones, they shouldered the heavy burden of managing a caravan of bereaved women and frightened children. This management was not just a simple executive office, but a deep spiritual and emotional leadership that was able to prevent the psychological collapse of the caravan and prepare them to face the next disasters.

One of the clear manifestations of this crisis management was the resolute protection of the Imam of his time, Hazrat Zainul Abdin (AS). In a situation where the enemies were trying to kill the Imam, Hazrat Zainab (PBUH) shielded him from the calamity with unparalleled courage and did not allow the chain of Imamate to be broken. This clever plan shows that his main priority in that great crisis was to protect the principle of the Wilayat and guide the Ummah, even if it was at the cost of enduring the most difficult mental and physical pressures.

Along with managing the caravan, he paid attention to each and every person, especially orphaned and bereaved children. With soothing words and motherly hugs, they consoled broken hearts and did not allow fear and despair to dominate the children. This ability to adjust between heavy political-social tasks and handling human emotions shows the breadth of his soul and the comprehensiveness of his character, who carefully managed every aspect of the crisis.

Maintaining order and discipline among prisoners is another aspect of this management. With their tact, they did not let the enemies take advantage of the weakness and crying of women and children and show a picture of the humiliation of the Ahl al-Bayt (a.s.) caravan. Using strategies of silence when needed and shouting when necessary, turned the caravan from a vulnerable group to an influential force in the cities of Kufa and Sham.

In the end, this prudent leadership made the caravan of prisoners not only not to be humiliated, but also to deliver the message of the movement to its destination with dignity and authority. With this all-round management, Hazrat Zainab (PBUH) proved that in great historical crises, thinking, tact and inner peace can destroy the equations of oppressive powers and change the course of history in favor of the right.

Many researchers believe that Karbala would remain in Karbala if it were not for Zainab; According to this proposition, what lessons and clear practical models does Hazrat Zainab's (pbuh) message and Jihad provide for today's media streams and religious missionaries in the face of the war of narratives and the empire of lies?

The famous proposition of Karbala would have remained in Karbala if it were not for Zainab. Although the event of Ashura apparently ended on the day of Ashura, the main battle in the field of narrations had just begun. The Bani Umayyad propaganda apparatus was trying to distort the reality, remove the martyrs as a group and make the rulers appear to be right. It was here that Hazrat Zainab (PBUH) removed the veil of this big lie with her efforts to explain and did not allow the truth to be lost in the dust of slander.

Today, in the world of communication and the war of narratives, imitating the method of Hazrat Zainab (PBUH) is a vital necessity for missionaries and media activists. They teach us that the mere occurrence of a great truth is not enough; Rather, that truth needs accurate, timely and artistic explanation. Using the tools of expression, speech and logic along with emotional burning is the formula that they used to penetrate hearts and minds, and today it should be at the forefront of religious media work.