This article examines Sayyid Ḥaydar Āmulī’s occult narratives of sainthood (al-walāya) with a focus on his Naṣṣ al-nuṣūṣ fī sharḥ al-fuṣūṣ, a voluminous commentary on Ibn al-ʿArabī’s (d. 638/1240) Fuṣūṣ al-ḥikam. I argue that Āmulī uses lettrism, astrology, and alchemy to construct occult narratives that advocate for the supremacy of sainthood over prophecy (al-nubuwwa). I first examine the relation between Āmulī’s lettrism and Shiʿism by concentrating on Shiʿi narratives about the mysterious occult books, Jafr and Jāmiʿa, that are transformed into the macrocosmic and microcosmic books in Āmulī’s work. The focus then shifts to Āmulī’s analysis of the complex relation between alif, bāʾ, and the dot written under bāʾ as the first three components of the basmala formula. As will be seen, Āmulī uses astrology in a similar fashion to illustrate the supremacy of sainthood by associating the heavenly planets with prophecy and the zodiacal signs with sainthood. He also draws on alchemy, or what he identifies as “spiritual alchemy (al-kīmiyāʾ al-maʿnawī),” to argue for the supremacy of sainthood.

本文探讨萨德·海达尔·阿马利的圣人的神秘叙事（AL-walāya），重点是他的NASS AL-nuṣūṣFIsharḥAL-fuṣūṣ（1240分之638d），在伊本·阿拉比的一个长篇评论FuṣūṣAL-ḥikam。我认为 Āmulī 使用字母主义、占星术和炼金术来构建神秘的叙事，主张圣人至于预言 ( al-nubuwwa )。我首先通过关注什叶派关于神秘的神秘书籍Jafr和Jāmiʿa 的叙事来研究 Āmulī 的字母主义和 Shiʿism 之间的关系，这些书籍在 Āmulī 的作品中被转化为宏观和微观书籍。然后重点转移到 Āmulī 对两者之间复杂关系的分析。alif, bāʾ和写在bāʾ下的点作为basmala公式的前三个组成部分。正如我们将要看到的，Āmulī 以类似的方式使用占星术来说明圣人至高无上的地位，将天上的行星与预言联系起来，将黄道星座与圣人联系起来。他还利用炼金术，或他所认定的“精神炼金术（al-kīmiyāʾ al-maʿnawī）”来论证圣人至高无上的地位。