Authority & Nur (light), of Imam in Quran & Farmans

[mahebubchatur]

The Noorani Family — the Ahl al-Bayt — has, over generations, reflected a sacred continuity, while also evolving with the times. This evolution is not a break from tradition but a profound evolution & extension of it, rooted in the ethic of pluralism, compassion, and global responsibility.

A major milestone in this dynastic journey came when His Highness the Aga Khan III, Sultan Mahomed Shah, made Europe his home in the early 20th century. His residence in Chantilly, France, symbolised a turning point — marking a shift from the Indian subcontinent to the heart of Europe. But this move, like earlier migrations of the Imamat — from Arabia to Persia, then to India — was part of a historical pattern of adaptation, always guided by spiritual purpose and the realities of the time.

Since then, the Noorani Family has gradually evolved into a truly globalised, multicultural, and multifaith lineage. All spouses in the current generation have come from outside the Ismaili community — a reflection not of distance from the faith, but of Farmans which include an ethic of openness, bridge-building, and a global worldview. The family today embodies diversity, compassion, and cross-cultural example & understanding.

However, there has also been a clear shift in the nature of interaction between the Noorani Family and the wider Jamat. In earlier centuries — particularly in the Middle East and India — members of the Imam’s family often lived among the community, attending Prayers, events and engaging directly with murids. In contrast, the present-day Noorani Family, for reasons that may include security, scale, and the demands of modern leadership, engages more selectively and ceremonially.

They attend special occasions, formal gatherings, and institutional milestones, but rarely interact with the broader Jamat in informal , attend prayers in Jamat Khanna or participatory ways.

This shift has also contributed to the social distance between the family and the community, especially among younger generations. Members of the Noorani Family are treated with immense reverence — often akin to royalty — and their elevated position, combined with limited day-to-day interaction with the Jamat, has shaped a context in which marriage within the community is unlikely. Their lives are conducted largely outside the communal spaces where bonds and relationships typically form. While many continue to serve alongside the Imam — such as Prince Aly Khan, Prince Amyn, Princess Zahra, and Prince Rahim — their service is through institutions and high-level engagements rather than community life as experienced by the average murid.

This evolution in presence, space, and structure is part of the broader transformation of the Imamat in the modern world. It is neither a rejection of tradition nor a purely symbolic shift, but a reflection of how the family — like the Jamat itself — has adapted to new contexts, responsibilities, and global realities.

Link to tweet and chart: https://x.com/chaturmahebub/status/1942 ... hqfO552USg

[mahebubchatur]

When Hazar Imam says Khanavadan Hazar Imam is Invoking Conveying & affirming a sacred blessing from the divinely ordained Noor of Imam from the will of Allah

Imam says Khanavadan during Didar and has given authority- Amr to Mukhi and Kamadia Saheban to do so to start daily prayers during prayers & to end prayers

A profound act of Divine guidance grace and mercy in the Shia Ismaili Muslim faith

⸻

What Is “Khanavadan”?

Khanavadan (from the Persian khana-abadan, meaning “may your household prosper”) may sound like a simple greeting wish or blessing—but in the Shia Ismaili Muslim faith, it carries a far deeper and sacred meaning.

It is not just a kind word or cultural phrase.

Khanavadan is a spiritual invocation, a conveyance & affirmation of Divine blessing, bestowed only by the Imam-of-the-Time or by those who are appointed by him to act under his Amr (divinely delegated authority)—such as the Mukhi-Kamadia during daily prayers. Today many do but are not appointed by Imam but by Leaders in control for decades.

Rooted in centuries of devotion and Ismaili theology, this invocation represents an act of grace, mercy, and connection between the Imam and his murids (followers).

⸻

What Makes “Khanavadan” Sacred?

In Ismaili Tariqah, this is not a symbolic or polite expression. Khanavadan is a formal blessing of invocation & affirmation of the Imam’s Noor (Divine Light), barakah (grace), and rahmat (mercy). It is an acknowledgment of the murid’s prayer, devotion, or offering—and it is acknowledged with this sacred word that carries spiritual blessings. Thereafter if the prayers are sincere and according to Bayah, then Imam may accept the prayers the benefit of which for the individual is in this life and the next to the soul which is eternal

khanavan is heard:

• During daily Jamatkhana prayers
• When offering Mehmani or Nazrana
• At key moments in Didar or when the Imam delivers a Farman

The Mukhi, acting with the Imam’s authority, invokes Khanavadan as a sign that the murid’s offering or prayer has been acknowledged. The acceptance is dependant on his acts under Bayah and sincerity - Niyat

⸻

Imam’s Amr and Noor

Daily prayers in Jamatkhana begin with the Khanavadan invocation of Amr Hazar Imam—affirming that the Mukhi-Kamadia serve not by their own power, but under the Imam’s divinely ordained authority - Amr . They are interceding on behalf of the Noor of Imam

Thus, when Khanavadan is sffirmrd or invoked , it is not the Mukhi’s blessing, but a conveying of the Imam’s Noor, offered through them. In a similar way the Noor of Imam is conveying the will of Allah

This sacred act is central to the murid’s daily prayers, spiritual life and to the functioning of our prayers

⸻

In Farmans and Didars

When Hazar Imam delivers a Farman, he often pauses and blesses the Jamat with Khanavadan— sometimes repeating it, turning from one side of the congregation to the other. This is a affirmation and invocation by the Noor - Light of Imam

This repetition is not casual—it is intentional, spiritual, and personal. It conveys the Imam’s light, love, and mercy—his living spiritual presence among the Jamat. During Didars, this moment becomes a peak of spiritual connection, leading to enlightenment and reinforcing that the blessing is not just spoken, but conveying through Noor, Allah’s will

⸻

Origins and Tradition

As noted by Ismaili scholar Mumtaz Ali Tajddin, Khanavadan emerged from Persian devotional expressions like khana-abadan and was introduced into the Jamat’s devotional life by Imam Hasan Ali Shah (the Aga Khan I) in India in the 19th century.

Over time, its pronunciation and usage evolved across languages and cultures—yet its spiritual essence remained rooted in the Imam’s divinely ordained authority from the Quran & will of Allah

Imam Sultan Mahomed Shah once said:

“You have offered mehmani for which I bless you with Khanavadan… I pray for you that your faith may grow stronger, and that you may receive barakāt.”

(Source: Ismaili.net )

⸻

Summary: A Sacred Exchange

At its heart, Khanavadan reflects a sacred affirmation and invocation by the Imam to bless the prayers worship of murids who send their prayers to the Imam:

• The murid offers devotion—through obedience of Farmans prayer, service, or offerings
• The Imam (or Mukhi or Kamadia ) accepts, blesses, and reciprocates.
• The word Khanavadan affirms & invokes this blessing as an act of divine love spiritual grace & mercy

It is invoked and affirmed with reverence, accepted with humility, and cherished with faith.

⸻

Let us always remember:

Khanavadan is a sacred invocation and an affirmation of & from the Imam’s Noor, & a living spiritual conveying of blessings Farmans & mercy


Mukhi and Kamadia
Role & Position -Amr of Hazar

Link
viewtopic.php?t=9284

A visual Chart of Khanavadan

https://x.com/chaturmahebub/status/1943 ... hqfO552USg

M Chatur


KHANAVA'DAN
Encyclopaedia of Ismailism
by Mumtaz Ali Tajddin

The word khanava'dan is derived from the Persian, khana-a'badan, means may the house be flourished. As it is also said, a'badan shudan (to be inhabited), a'badan kardan (cultivate or build) or khanaysh abad (may this house be full and prosperous). The word a'badan is nearly synonymous with abad.
Earlier, the phrase khana-a'badan was used, then shortly khana-a'bad (may your house be prosperous) and now khanava'dan (may your household prosper). Imam Hasan Ali Shah arrived in India in 1842, and addressed the jamat in Persian language and blessed them with the term Khono-obod (may your household prosper). Kamadia Nazar Ali Haji Kadvani translated the Imam's farman in Kutchhi language. He rendered the term obod as va'dan, meaning increase or enhance. This rendering became so appropriate and common that the Mukhi and Kamadia began to utter Khanava'dan to the jamat, and the Imam also blessed the jamat with the same coinage. It is made of the Persian word khana (household) and the Kutchhi va'dan(enhance), which properly means may your household prosper.
It is said that the blessing of khana-a'badan was firstly coined in the period of Imam Abul Hasan Ali Shah (d. 1206/1792). Historically, there is no indication that it was ever used before the time of Imam Abul Hasan Ali Shah.
In Ismaili practice, the Imam holds sole power to say khanava'dan to his spiritual children. The Mukhi represents the Imam in the Jamatkhana, therefore, he is vested authority to bless with khanava'dan or the Kamadia, including the Mukhi/Kamadia of different majalis.
That is called Amr

This word is invoked Daily prayers

Where Their Amr is called and invoke and Mukhi’s say Amr Hazar Imam

“ an example is that when the daily prayer is called Dua DOA he is about to start then the person who is going to recite before the recitation starts would say AMR Mukhi Sahib and the Mukhi. I would then say Amr Hazar Imam. effect of all this is that the Mukhi has the authority intercession Ari authority of acting in the name of the imam the amount of the time he is performing all the functions in the prayers with that authority and therefore it’s a delegated authority and so he always would say Ammar Azhar mum Ammar Mukhi and that is significant because during the prayers you will go to the Mukhi side and you would hand him some money and you say a prayer and the money is a money which you would hand him and you would say a prayer and say you know me I forgive you all my sins for example and he would say that the Mukhi would then say Conan Conan Connor were done meaning he is now using his authority the name of the mom to give the blessing of Khan with the carnival done is in fact a blessing sacred blessing and it’s in addition to so that mum would say I accept your prayers and then he will say we done well done when he finishes Fairmont during congregational prayers he would say Connor done Khanna done when the Prayer start in the most every evening he would say Conan Kanawa done to start the congregational prayers to begin and the end also with the same invocation so it is a little bit like where you are invoking the name of Khan isn’t the context

[mahebubchatur]

ISMAILIS SEND THEIR PRAYERS TO AND THROUGH THEIR IMAM WHOSE DIVINELY ORDAINED APPOINTMENT & AUTHORITY COMES FROM PROPHET MUHAMMED & ALLAH - QURAN

The light (Nur)* of every Imam & Prophet in the past is one, & the same. “I have been the bearer of the "NOOR" a word which means "The Light" The NOOR has been handed down in direct descent from the Prophet. But My work and responsibilities overflow into the practical side of life." (Aga Khan)

Ismailis give their allegiance (Bayah) to Imam and believe in the Unity & Oneness of Allah (Shahada & Tawhid). These are a part of sending their prayers to Imam and through them to Allah. Imam Prays to Allah for the believers, and guides them by giving the Tawil and Talim of the Quran-Allah. AS Prophet Mohammed did (Quran - Hadiths)

Sending prayers to Imams, like to Prophet Mohammed, and to obey Prophet Mohammed, & Quran, is what Allah has ordained in the Quran. Prophet Mohammed confirmed and declared appointment of Imam Ali.

Many misinterpret and or misunderstand sending of prayers to Ismaili Imams

* enlightenment knowledge & Intellect (Tawil & Talim from Quran - Allah)

Links/ref

a) http://www.ismaili.net/html/modules.php ... pic&t=9411.
b) http://www.ismaili.net/html/modules.php ... pic&t=9224
c) https://twitter.com/chaturmahebub/statu ... 83940?s=12
d) Related Quran verses 9.103 , 4.64 3.59 48.10
e) http://www.ismaili.net/intervue/651212.html

It sounds interesting, it turns out that the clergy are like radio receivers or repeaters? But when a person prays, he is praying to his God, and not to the minister of faith.

The word I would use is Intercession
An example, Quran, Ismaili Imam & iChristianity

“Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him. O believers! Invoke Allah’s blessings upon him, and salute him with worthy greetings of peace.” (33:56)

“ We are the Gates of God. We are the medium for His people. He who approaches Him through us is brought near Him. He who seeks our intercession is interceded for. He who seeks His favours through us is favoured by Him. He who turns away from us goes astray." - Imam Ja‘far al-Sadiq, (Qadi al-Numan, Kitab al-Himma, trans. Jawad al-Muscati, A.M. Moulvi, 42)”

His Holiness The Pope
https://twitter.com/pontifex/status/139 ... 17638?s=21

Niyat or Niyah

Central part of Ismaili faith and Tariqah and part of daily prayers

It is the sincerity of the intentions of your actions that that are blessed if in accordance with the Tawil and Talim of the holy Quran through divinely ordained Farmans of Ismaili Imams

Meaning and significance

http://ismaili.net/timeline/2018/chatur-nyat.pdf

[mahebubchatur]

Who is the Divine Guide? The Living Imam or the Qur’anic Text?
Section 4 of "Where is Imamat Found in the Qur’an?": Key Qur’anic verses about God appointing hereditary Imams through prophetic history with Shi‘i Ismaili commentary and ta’wil.

The following material (Section 4, along with the annotation) is excerpted from the Ismaili Gnosis article, “Where is Imamat Found in the Qur’an?” (comprising 15 sections). The article’s footnotes and links provide in-depth insights, both exoteric and esoteric, on Qur’anic verses and concepts related to Imamat. For a more comprehensive understanding, please refer to the original article via the link provided at the end of this piece.

4. The Imam is the Guide, the Kitab is His Guidance (Qur’an 32:33-34 & Qadi al-Nu‘man’s Testimony)

More at https://www.ismailignosis.com/p/is-the- ... medium=web

[mahebubchatur]

A Landmark IIS/ITREB Change — Openly Affirming Imam’s Divinely ordained Noor, Authority Designation Isma from Allah

Shukhr

Dear All,

I am writing to share this latest Waez of significant importance to our Jamat, which should be shared with all Teachers, Waezins & Jamat

Today, 9 August 2035, an online Waez session was delivered by Al-Waez Karim Gulamali, Head of the Global Waezeens and their Programme and Development by the Institute of Ismaili Studies. He has for decades been involved in shaping teaching and support through the Ismaili Tariqah & Religious Education Board, and the Ismaili religious curriculum worldwide.

This session was arranged for the youth & participants of Kenya, Uganda, Rwanda, Burundi, and South Africa.

It was attended by around 140 participants and was remarkable for the clarity with which Al Waez the divine authority, appointment, and Noor of Hazar Imam were admitted, acknowledged, and explained to the participants — with a direction that all Waezeen, Teachers, and Parents should teach this to all children, grandchildren, and great-grandchildren.

For those of us who have long sought the open teaching of these realities of our faith, this mark a notable of a momentus change for the Jamat

I assume and hope this is the beginning and the change by IIS and ITREB will continue, and that his this presentation — along with all Farmans and the Constitution — will be individually made available to each and every murid, as Al-Waez assured us Imam wishes.

Given the significance of what he has affirmed, and the fact that much of this has not and is not currently included in the official IIS/ITREB curriculum nor shared with teachers, Al-Waezin, or murids who do not even have access to Farmans and the Constitution collectively — let alone individually.

I have therefore prepared a detailed summary of what Al Waez representing IIS has affirmed and directed

These are based directly on his own words as recorded in the session, which was recorded by ITREB. I attended the session.

Below is my detailed summary so that each of you may reflect on and understand what was conveyed and the change.

⸻

Detailed Summary of Al-Waez Karim Gulamali’s Waez on Zoom – 9 August 2025

Speaker & Context
• Al-Waez Karim Gulamali – Head of Global Waezeen Programme & Development at the Institute of Ismaili Studies (IIS).
• Directly involved in Ismaili Religious Education curriculum teaching & development, including the secondary school level.
• Supports all national Religious Education Boards (ITREBs) globally.
• This session, hosted by the Kenya and Uganda jurisdictions (including Rwanda, Burundi, and South Africa), was aimed at the youth and delivered online from Toronto, Canada.
• Attendance: Approximately 140 participants.

⸻

Title of the Waez
“Being with the Imam-of-the-Time: Spiritual principles of Didar in Ismaili literature and tradition.”

Al-Waez set out three central aspects of Didar (encounter with the Imam):
1. Seeing the Imam – Recognising who the Imam is with both outer sight and inner spiritual vision. Looking at his face, he said, is the highest form of worship.
2. Being Seen by the Imam – The Imam sees each murid individually as well as the Jamat collectively during Didar.
3. Listening to the Imam – Actively and individually receiving, reading, reflecting on, and upholding the Imam’s Farmans.

⸻

Key Teachings

1. Recognition of the Imam
• Didar is fundamentally about recognising the Imam’s true reality (batin), not merely his physical presence.
• The Noor (Light) of the Imam is divinely bestowed by Allah and is the essence of the Imam’s being, manifesting Allah’s will.
• This same one Noor has pre-existed since the time of Hazrat Ibrahim, before Prophet Muhammad, and will remain eternally present.
• The Imam — his being and Noor — is for all humanity, not limited to the Ismaili community.

2. Imam’s Divine Authority – Amr
• The Imam’s Noor, authority, and position are divinely ordained by Allah — not by human selection or decision.
• The Imam’s actions and guidance are manifestations of Allah’s will.
• This is not personal opinion or human intellect; it is divinely guided.
• Al-Waez explicitly used Qur’anic references (e.g., 33:33) to affirm the Imam’s divine infallibility, purity, and designation.

3. Imam’s Qualities – Seven Key Terms
Al-Waez listed seven core attributes of the Imam that every child and parent should be taught in preparation for Didar:
1. Noor – Light manifested by Allah, embodied in the Imam.
2. Nass – Divine designation of the Imam by Allah.
3. ‘Ilm – Possession of all manifest and hidden (batin) knowledge.
4. Tahara – Divine purity of the Imam.
5. Isma – The Imam’s infallibility and protection from error.
6. Tayeed – Divine perfection of the Imam.
7. Wilayah Waliyah– Immense Love & authority .

Al-Waez confirmed that all these realities are present and recited in our daily prayers, and should be explicitly taught to all murids. He gave an example of each of the 7 in our Dua - Audio link below

4. Being Seen by the Imam
• When the Imam enters the Didar hall, he sees every individual face, no matter how large the gathering — whether 80,000 or 1 million people.
• This spiritual vision is not limited by physical constraints.
• The Imam retains the memory of each face and each soul.
• Example: In a 1976 Farman, the Imam said he would “take with me the remembrance of each of you and the faces of each and every one of you.”

5. Listening to the Imam
• Every murid must personally and individually read, listen to, and reflect on the Imam’s Farmans.
• Farmans are an individual bond with the Imam — not to be shared only within families.
• Farmans should be given to each murid individually, not collectively to a household or Jamat.
• Farmans are “pearls scattered” that each person must collect and internalise.

⸻

Spiritual Role of the Imam
• The Imam holds each murid’s hand spiritually through life’s difficulties.
• He guides murids from darkness to light (enlightenment) through his Noor.
• The Imam pours blessings, love, and light into the souls of murids during Didar.
• Gazing upon the Imam is the highest form of worship, Al-Waez affirmed (drawing from a hadith about gazing at Hazrat Ali).

⸻

Contradictions & Observations Noted by the Writer
• While the Al-Waez emphasised the need for every murid to individually have and read Farmans, in practice he and Leaders still withhold most Farmans from the community.
• His presentation, containing these key teachings, was shared with every waezin (scholar) but not distributed to all murids or even all teachers.
• Despite calling this knowledge “paramount” and asking for it to be taught to the Jamat, it remains absent from the official religious education curriculum. Has this now changed?

⸻

Conclusion of the Waez
• Murids should prepare for Didar by reading Farmans, purifying themselves, praying to the Imam, and seeking his forgiveness and real batinNoor.
• Recognition of the Imam’s divinely ordained Noor and infallibility is a central hallmark of our faith.
• The Noor of the Imam is eternally present, divinely ordained by and connected to Allah, and is the channel for conveying and manifesting Allah’s will to humanity.

For full accuracy, I am also making the full recording available. You may listen here:
Link: https://www.dropbox.com/scl/fi/ao3c0rnx ... o5kn7&dl=0

⸻

Profile of Al-Waez Karim Gulamali at the IIS

Al-Waez Dr. Karim Gulamali is the Head of the Waezeen Programme and the Course Coordinator of an international human resource development programme at the IIS.
He assumed this role in 2000 and continues to oversee the programme from his base in Toronto.
Apart from teaching on the department’s educational programmes, Karim is regularly invited to teach specific sessions on the Institute’s Secondary Teacher Education Programme as well as educational programmes of ITREBs.
Following his first degree in Medicine, Karim completed an MBA from the University of London.
His professional experience includes several years of engagement with institutions of the Ismaili Imamat in professional and volunteer capacities.

M Chatur

[swamidada786]

This session was arranged for the youth & participants of Kenya, Uganda, Rwanda, Burundi, and South Africa.

Why youth and participants of 5 countries invited and rest of 30 countries where Ismaili youth reside neglected?

[swamidada786]

A Landmark IIS/ITREB Change — Openly Affirming Imam’s Divinely ordained Noor, Authority Designation Isma from Allah
Al-Waez listed seven core attributes of the Imam that every child and parent should be taught in preparation for Didar:
Al-Waez confirmed that all these realities are present and recited in our daily prayers, and should be explicitly taught to all murids. He gave an example of each of the 7 in our Dua.
1. Noor – Light manifested by Allah, embodied in the Imam.
2. Nass – Divine designation of the Imam by Allah.
3. ‘Ilm – Possession of all manifest and hidden (batin) knowledge.
4. Tahara – Divine purity of the Imam.
5. Isma – The Imam’s infallibility and protection from error.
6. Tayeed – Divine perfection of the Imam.
7. Wilayah Waliyah– Immense Love & authority .

With due respect you quoted. " recited in our daily prayers", the words NOOR, NASS, WILAYAH, ISMA, TAYEED are not used in Dua. The important word KHAYANAT is missing. Most important, the word NOOR is not used in whole Dua.

[kmaherali]

With due respect you quoted. " recited in our daily prayers", the words NOOR, NASS, WILAYAH, ISMA, TAYEED are not used in Dua. The important word KHAYANAT is missing. Most important, the word NOOR is not used in whole Dua.

Dua is not the only form of prayer in our Tariqah. We have tasbis, ginans qasidas which can also be forms of prayers

[swamidada786]

With due respect you quoted. " recited in our daily prayers", the words NOOR, NASS, WILAYAH, ISMA, TAYEED are not used in Dua. The important word KHAYANAT is missing. Most important, the word NOOR is not used in whole Dua.

Dua is not the only form of prayer in our Tariqah. We have tasbis, ginans qasidas which can also be forms of prayers

Please look at his statement, Chatur ji wrote," He gave an example of each of the 7 in our Dua". He mentioned Dua and this prompted me to ask question.

What about the youth of 30 countries neglected? Looks like the podcast was for a particular continent.

[kmaherali]

Please look at his statement, Chatur ji wrote," He gave an example of each of the 7 in our Dua". He mentioned Dua and this prompted me to ask question.

What about the youth of 30 countries neglected? Looks like the podcast was for a particular continent.

I heard the presentation and from it it is implied that we make connection to the Noor although it is not explicitly mentioned in the Dua. Statements such as "Shah Rahim Al-Huseini", "Wa Kulu Shain Ahsahnau fi Imami Mubeen", "Tawasallu indal Masaabi Mowla" "Ya Imame Zaman Ya Mowlana Anta Quwaati", "Bi lutfika Adrikani" connect us to the Noor.

The presentation is not specifically applicable to the Jamat of one continent. It is applicable universally for any Didar preparation.

[swamidada786]

Please look at his statement, Chatur ji wrote," He gave an example of each of the 7 in our Dua". He mentioned Dua and this prompted me to ask question.

What about the youth of 30 countries neglected? Looks like the podcast was for a particular continent.

I heard the presentation and from it it is implied that we make connection to the Noor although it is not explicitly mentioned in the Dua. Statements such as "Shah Rahim Al-Huseini", "Wa Kulu Shain Ahsahnau fi Imami Mubeen", "Tawasallu indal Masaabi Mowla" "Ya Imame Zaman Ya Mowlana Anta Quwaati", "Bi lutfika Adrikani" connect us to the Noor.

The presentation is not specifically applicable to the Jamat of one continent. It is applicable universally for any Didar preparation.

I know you have a special needle through eye of which pass many threds at a time simultaniously. If you think one PKR= one Canadian dollar it is up to you, or if French president met with Shah Rahim Al Hussaini, you can connect the dot by saying it was a noorani meeting. Bottom line is, that the word NOOR is not used in our Dua, but as a rikhisar you can imply to connect all sentences of Dua to Noor.

If presentation was universal for Didar preparation, then why 5 countries were named and rest neglected. Rest of this year and next year Hazar Imam Insha Allah visiting many countries where Ismaili live do they not deserve such kind of didar preparation?

[kmaherali]

Bottom line is, that the word NOOR is not used in our Dua, but as a rikhisar you can imply to connect all sentences of Dua to Noor.

If presentation was universal for Didar preparation, then why 5 countries were named and rest neglected. Rest of this year and next year Hazar Imam Insha Allah visiting many countries where Ismaili live do they not deserve such kind of didar preparation?

Indeed Dua itself should make one conscious of the ever presence of the Noor of Imamat. It is a communication with the Imam and the very act of reciting should connect you to the Noor. No need to make it explicit in Dua, given the controversies it can create with other Muslims.

5 countries mentioned, because Didar is imminent in those countries, but of course when Didar will be announced for other countries, similar preparations will take place for them

[mahebubchatur]

The following verse of the Quran is a part of the Ismaili prayers (Du‘ā) recited every day and acknowledged & sent to the Imam of the Time, the Imām al-Mubīn:

Wa kulla shay’in aḥṣaynāhu fī imāmin mubīn (Qur’an 36:12)
• Wa – And
• kulla shay’in – everything, all things
• aḥṣaynāhu – We have enumerated, encompassed, gathered in full knowledge
• fī – in, within
• imāmin mubīn – the clear, manifest Imam

In addition to the seven attributes of the Imam of the Time — divine authority, manifestation, guidance, mercy, blessings, prayers, and intercession — these words are a daily declaration in our morning and evening prayers. They affirm that the Imam is al-Mubīn — not only divinely ordained, but the manifest mandated authority and maẓhar (manifestation) through whom the Divine Will is revealed and conveyed.

Under Ismaili theology and practice, this is a Qur’anic confirmation of the Imam’s God-given role and mandate to guide, bless, and intercede for the Jamat, with his Light (Nūr) being one in all ages. This verse affirms that all things are encompassed in the manifest Imam, making his guidance the living, speaking expression of the divine record and will.

Historical & Tafsīr Notes
• Shi‘a & Ismaili faith: In several Shia hadith, Imam ʿAlī (‘alayhi-s-salām) is reported to have said, “I am the Clear Imam in whom Allah has encompassed the knowledge of everything.” This identification links the Imām Mubīn directly to the living, divinely appointed Imam.
• Tafsīr al-Qummī and other Shia exegeses interpret the verse as referring to the ḥujjat Allāh (proof of God) on earth — the Imam — in whose being divine knowledge is gathered.
• Sunni classical tafsīr (e.g., al-Ṭabarī, Ibn Kathīr) often interpret Imām Mubīn as the Lawḥ Maḥfūẓ (Preserved Tablet). In Ismaili understanding, the Lawḥ Maḥfūẓ is made manifest in the person of the Imam, who is the speaking Qur’an and the living repository of divine knowledge.

Thus, when recited in Du‘ā, this verse is not only a prayer to the Imam of the Time but also a recognition — grounded in Qur’anic language — of his ever present eternal and manifest role as the divinely guided - manifested manifest and guiding manifesting mandate of and from Allah’s will