A fundamental step in researching the intersection of Islamic mysticism (Irfan) and theology (Kalam), and in bridging these two disciplines regarding the concept of Imamate, is to ascertain if a shared understanding of Imamate's essence exists between them. Only if there's a common conceptualization of Imamate can we effectively explore its various aspects across both fields. The central question of this research is whether the core concept and characteristics of Shi'a Imamate are present within Ibn Arabi's mystical framework. It's important to clarify that this study does not aim to examine the specific linguistic term "Imamate" in mysticism; rather, it seeks to identify the meaning and reality of Imamate, even if it is not explicitly expressed through that particular word in mystical discourse. This article, using an analytical-comparative approach, examines how Khajeh Nasir considers a Perfect Definition (hadd tamm) that it includes the qualifier "by inherent right" (bi'l-aṣālah). He posits that a prerequisite for this definition is divine appointment. Therefore, this can be considered the core characteristic of the Shi'a definition of Imamate. While Ibn Arabi's terminology differs from that of Shi'a theology (kalam), the qualifier "by inherent right") bi'l-aṣālah( can be found in his writings with the same Shi'a meaning. Furthermore, he acknowledges individuals "appointed by God" after the Prophet, which serves as another expression of this very qualifier "by inherent right" )bi'l-aṣālah(.
Vahideh Akrami (Sun,) studied this question.