The grief of the Commander of the Faithful (Peace Be Upon Him) in this event is not only the grief of losing his wife; it is rather a reflection of divine grief and a sacred truth in the face of oppression, ignorance and human disconnection from the monotheistic truth. This article, with an analytical-comparative approach, examines Alawi grief in three theological, mystical and anthropological dimensions and shows that “O Lord, have mercy” in the language of the Commander of the Faithful (Peace Be Upon Him) is the cry of the perfect human being against the historical deviation from the path of revelation.

1. Introduction: In the history of Islam, Amir al-Mu’minin Ali (AS) is a figure who combines wisdom and love, justice and humility, epicness and sorrow. Among all the moments of his life, the martyrdom of Hazrat Fatima Zahra (SA) and her heart-wrenching grief is considered one of the deepest manifestations of humanity and servitude. From the perspective of Islamic philosophy and mysticism, this grief is not only an emotional reaction, but also a reflection of the existential truth of the Imam; because the Imam is the mirror of the divine names and attributes, and his grief is the reflection of divine grief on earth.

2. Theological analysis: The Imam’s grief and the continuation of prophethood: In Shiite traditions, Fatima (SA) is introduced as the “soul of the Prophet” and “a part of his being.” Therefore, her martyrdom is in fact the continuation of the calamity of the Prophet (S). By burying the body of Fatima (SA) at night and exclaiming “O Lord, have mercy” in the sermons of Nahj al-Balagha, the Commander of the Faithful (AS) practically has a painful conversation with God, the content of which is the continuation of the mission and the preservation of the truth of Islam. This sadness, unlike ordinary human sadness, is rooted in divine responsibility and is considered an aspect of the “trial of the prophets and saints.”

3. Mystical analysis: Alawi sadness and the truth of divine love: In the Islamic school of mysticism, Ali (AS) is the embodiment of the perfect human being and Fatima (SA) is the embodiment of divine truth and the manifestation of the name “beauty.” The separation of the two on the outside symbolizes the separation of love from the beloved, but on the inside, their eternal unity remains as a single light. Mystics have said from this perspective:

“Ali’s love for Fatima is not physical love, but divine love that has manifested itself in human form.”

Therefore, the cry of the Commander of the Faithful, Ali (AS),” is a cry of a lover who turns to supplication upon seeing the oppression of the manifestation of divine beauty.

4. Anthropological analysis: Mourning and human dignity: In the sociology of religion, the reaction of Ali (AS) to the martyrdom of Fatima (SA) is a model of human dignity in the face of suffering. While mourning, the Imam maintains patience and leaves the oppression to God. His crying is not a sign of weakness, but a manifestation of awareness. In the famous sermon after the burial of Fatima (SA), the Imam says:

“My soul is confined in its sighs, I wish it had come out with sighs”

“My soul is confined in my chest, I wish it had come out with sighs”

This statement is the height of sorrow and, at the same time, pure submission to divine decree.

5. Conclusion: The mourning of the Commander of the Faithful (AS) for the martyrdom of Fatima Zahra (SA) is not just an emotional event, but rather a full-fledged manifestation of divine sorrow in the face of a perfect human being. This sorrow is the secret of the survival of faith and witnessing to the injustice of truth against falsehood. The cry of “O Lord, have mercy” by Ali (AS) is, in fact, the prayer of all truth-seeking people against the history of oppression and neglect.

DID