Four type of Deedar
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mahebubchatur
- Posts: 733
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Meaning and significance of Deedar
An article on Deedar http://ismaili.net/source/didar-meaning.pdf
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shivaathervedi2
- Posts: 354
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Re: Meaning and significance of Deedar
Repeated. You already have posted this article on Nov 6, 2017 in this thread. Appreciate your efforts.mahebubchatur wrote:An article on Deedar http://ismaili.net/source/didar-meaning.pdf
Quran has used the word LIQAA' means didar or mullaqaat. In quran 'liqaa'na' as it is used 4 times.
Quran says: Those who rest not their hope on our LIQAA' (dedaar-mulaqaat), but are pleased and satisfied with their worldly life, are those Who heed not our signs. 10/7
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mahebubchatur
- Posts: 733
- Joined: Mon Jan 13, 2014 7:01 pm
Chronology of holy Deedar congregation
The chronology and meanings of the holy deedar congregation of the Installation Takth Nashini and Jubilees
http://ismaili.net/source/chatur-chrono ... rayers.pdf
http://ismaili.net/source/chatur-chrono ... rayers.pdf
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mahebubchatur
- Posts: 733
- Joined: Mon Jan 13, 2014 7:01 pm
Didar Mulaqat & Darbar
What is Didar, Mulaqat, and Darbar?
Didar — sacred moments of worshipful beholding of the Imam of the Time, through which the murid seeks spiritual nearness, blessings, guidance, and the grace of the Imam’s Noor.
Mulaqat — a form of Didar; a meeting with the Imam in smaller settings, often with individuals or groups.
Darbar — a Didar graciously designated by the Imam as a Darbar, typically marked by the wearing of ceremonial attire
Full explanation and references:
viewtopic.php?p=75757#p75757
In addition
The current Ismaili Didar motif used for inaugural Didars is based around the ever present eternal Noor — the Light of the Imam — which conveys divine “guidance, knowledge, & mercy”
Video (IIS):
https://youtu.be/TlzsCWZDPPg?si=TX0YQx_CWrLRomLI
The ceremonial robe, parasol, and headwear worn by the Imam during Didar and Darbar evoke the spiritual and historical continuity of the Imamat, with origins tracing back to the Fatimid era.
This was explained by the Leadership in the presence of Hazar Imam during the last Golden Jubilee inauguration in 2007
“The Ceremony will signify the spiritual relationship between the Imam and his murids. It begins with the placement of the Insignia of Office of Imam-i Zaman before Hazar Imam and then;
First: The Imams Chain of Office
Second: The Holy Qur’an
Third: The Ismaili Constitution and the Inkwell following an Alid-Fatimid tradition of the Intellect and Knowledge in the service of both Din and Dunya.
Fourth: The Ceremonial Sword from the time of the Prophet and Hazrat Ali symbolising the defence of the faith and its values, protection of the weak and the dispensation of justice.
Fifth : Parasol of Fabric matching the Imam’s garments – representing Imam’s Divinely Ordained Authority”
The renewal of Bayah and pledges were offered and declared to Hazar Imam at the time, at this Didar & Darbar
“Pledges by Leaders on 11 July 2007, on behalf of the Leaders and the Jamat
“Dr Azim Lakhani Chairman of LIF, on behalf of the Leaders and all the Jamat, said we and the Jamat submit homage and reaffirm our ’Bayah ’ to Imam e Zaman, Commander of the faith, Lord of the age of time, and direct descendant of Prophet Muhammed (PBUH);
Oh Imam e Zaman, We and the Jamat all over the world stand before you, and we make these solemn pledges;
1 We pledge our unreserved spiritual allegiance.
2 We pledge our absolute loyalty and we submit to you as our Imam, Pir, and Murshid to lead us along siratul mustaquim
3 We pledge and submit our entire love devotion and dedication
4 We pledge our obedience, Oh bearer of true authority in direct succession to Prophet Muhammed Hazrat Ali and Bibi Fatima (PBUT)
5 We pledge to extend our unreserved and unconditional support to all your endeavours for the Jamat’s spiritual and material progress, and wellbeing
6 We pledge our total support for your work in the cause of Islam, our faith of peace love compassion and human dignity.
Dr A Lakhani presented a Scroll of the pledges in affirmation to Hazar Imam
In the Fatimid Caliphate, the court (Diwan) and other formal settings where the Imam-Caliph granted audiences to his subjects also functioned as Darbar. In such gatherings, the Imam would be seated or appear prominently at the forefront, while distinguished Fatimid dignitaries offered salutations, paid homage, and presented Qur’anic verses and pledges of loyalty in his presence.
In continuum Hazar Imam today graciously regularly grants Didar and Mulaqat at the Diwan of the Ismaili Imamat including to Leaders of the Jamat who receive Farmans & blessings for and on behalf of the Jamat
“The Imam was dressed in a special turban and robes, accompanied by a parasol bearer, and other dignitaries. Sometimes the Imam would also grant special robes of honour to certain officers for their services. For example, one source describes how the Fatimid Imam-Caliph al-Zahir “rode in procession with is troops, wearing a “round” robe of dabiqi linen with gold threads and a matching turban, seated under a parasol with gold threads” (Sanders, Ritual, Politics, and the City in Fatimid Cairo, 64). - Ismaili Gnosis “
"I rejoiced at looking at him and receiving his didar. Then I would look at the heavens and the skies and rejoice at looking at them. Then I would look at him once again until my heart was satisfied. I thought to myself, the master of all creation is God in the heavens, and the Imam is his representative. The more this began to sink in, the more glorious my father appeared in my eyes, the more awe-inspired was my heart."
- Imam al-Mansur bi Allah on having Didar of his father Imam al-Qa'im bi amr Allah
“Seekers of union must thus heed the Imam’s words to attain their ultimate goal and must completely submit themselves to his will. The Imam is the only source through whom God can be recognized. It is therefore the highest goal of human existence to attain his beatific vision…The ultimate aim and aspiration of the believers was explicitly to recognize the divine through the beatific vision (didar) of the Imam of their time.”
– Shafique N. Virani, (The Ismailis in the Middle Ages, 182)
“The role of the Imam in guiding the path to spiritual self-realisation conveys the essence of the relationship between the Imam and his follower (murid), symbolised in the traditional pledge of allegiance (bay‘a) that each murid makes to the Imam of the time.” -“What is Shi‘a Islam?” by Dr. Farhad Daftary and Prof. Azim Nanji
“Agha Khan attended the jama‘at-khana in Bombay on special religious occasions, and led the public prayers of the Khojas there. Every Saturday, when in Bombay, he held durbar (Persian, darbar), giving audience to his followers who received his blessings.”
– Farhad Daftary, (The Ismailis: Their History and Doctrines, 2nd Edition, 474)
25 Feb 2026
Didar — sacred moments of worshipful beholding of the Imam of the Time, through which the murid seeks spiritual nearness, blessings, guidance, and the grace of the Imam’s Noor.
Mulaqat — a form of Didar; a meeting with the Imam in smaller settings, often with individuals or groups.
Darbar — a Didar graciously designated by the Imam as a Darbar, typically marked by the wearing of ceremonial attire
Full explanation and references:
viewtopic.php?p=75757#p75757
In addition
The current Ismaili Didar motif used for inaugural Didars is based around the ever present eternal Noor — the Light of the Imam — which conveys divine “guidance, knowledge, & mercy”
Video (IIS):
https://youtu.be/TlzsCWZDPPg?si=TX0YQx_CWrLRomLI
The ceremonial robe, parasol, and headwear worn by the Imam during Didar and Darbar evoke the spiritual and historical continuity of the Imamat, with origins tracing back to the Fatimid era.
This was explained by the Leadership in the presence of Hazar Imam during the last Golden Jubilee inauguration in 2007
“The Ceremony will signify the spiritual relationship between the Imam and his murids. It begins with the placement of the Insignia of Office of Imam-i Zaman before Hazar Imam and then;
First: The Imams Chain of Office
Second: The Holy Qur’an
Third: The Ismaili Constitution and the Inkwell following an Alid-Fatimid tradition of the Intellect and Knowledge in the service of both Din and Dunya.
Fourth: The Ceremonial Sword from the time of the Prophet and Hazrat Ali symbolising the defence of the faith and its values, protection of the weak and the dispensation of justice.
Fifth : Parasol of Fabric matching the Imam’s garments – representing Imam’s Divinely Ordained Authority”
The renewal of Bayah and pledges were offered and declared to Hazar Imam at the time, at this Didar & Darbar
“Pledges by Leaders on 11 July 2007, on behalf of the Leaders and the Jamat
“Dr Azim Lakhani Chairman of LIF, on behalf of the Leaders and all the Jamat, said we and the Jamat submit homage and reaffirm our ’Bayah ’ to Imam e Zaman, Commander of the faith, Lord of the age of time, and direct descendant of Prophet Muhammed (PBUH);
Oh Imam e Zaman, We and the Jamat all over the world stand before you, and we make these solemn pledges;
1 We pledge our unreserved spiritual allegiance.
2 We pledge our absolute loyalty and we submit to you as our Imam, Pir, and Murshid to lead us along siratul mustaquim
3 We pledge and submit our entire love devotion and dedication
4 We pledge our obedience, Oh bearer of true authority in direct succession to Prophet Muhammed Hazrat Ali and Bibi Fatima (PBUT)
5 We pledge to extend our unreserved and unconditional support to all your endeavours for the Jamat’s spiritual and material progress, and wellbeing
6 We pledge our total support for your work in the cause of Islam, our faith of peace love compassion and human dignity.
Dr A Lakhani presented a Scroll of the pledges in affirmation to Hazar Imam
In the Fatimid Caliphate, the court (Diwan) and other formal settings where the Imam-Caliph granted audiences to his subjects also functioned as Darbar. In such gatherings, the Imam would be seated or appear prominently at the forefront, while distinguished Fatimid dignitaries offered salutations, paid homage, and presented Qur’anic verses and pledges of loyalty in his presence.
In continuum Hazar Imam today graciously regularly grants Didar and Mulaqat at the Diwan of the Ismaili Imamat including to Leaders of the Jamat who receive Farmans & blessings for and on behalf of the Jamat
“The Imam was dressed in a special turban and robes, accompanied by a parasol bearer, and other dignitaries. Sometimes the Imam would also grant special robes of honour to certain officers for their services. For example, one source describes how the Fatimid Imam-Caliph al-Zahir “rode in procession with is troops, wearing a “round” robe of dabiqi linen with gold threads and a matching turban, seated under a parasol with gold threads” (Sanders, Ritual, Politics, and the City in Fatimid Cairo, 64). - Ismaili Gnosis “
"I rejoiced at looking at him and receiving his didar. Then I would look at the heavens and the skies and rejoice at looking at them. Then I would look at him once again until my heart was satisfied. I thought to myself, the master of all creation is God in the heavens, and the Imam is his representative. The more this began to sink in, the more glorious my father appeared in my eyes, the more awe-inspired was my heart."
- Imam al-Mansur bi Allah on having Didar of his father Imam al-Qa'im bi amr Allah
“Seekers of union must thus heed the Imam’s words to attain their ultimate goal and must completely submit themselves to his will. The Imam is the only source through whom God can be recognized. It is therefore the highest goal of human existence to attain his beatific vision…The ultimate aim and aspiration of the believers was explicitly to recognize the divine through the beatific vision (didar) of the Imam of their time.”
– Shafique N. Virani, (The Ismailis in the Middle Ages, 182)
“The role of the Imam in guiding the path to spiritual self-realisation conveys the essence of the relationship between the Imam and his follower (murid), symbolised in the traditional pledge of allegiance (bay‘a) that each murid makes to the Imam of the time.” -“What is Shi‘a Islam?” by Dr. Farhad Daftary and Prof. Azim Nanji
“Agha Khan attended the jama‘at-khana in Bombay on special religious occasions, and led the public prayers of the Khojas there. Every Saturday, when in Bombay, he held durbar (Persian, darbar), giving audience to his followers who received his blessings.”
– Farhad Daftary, (The Ismailis: Their History and Doctrines, 2nd Edition, 474)
25 Feb 2026
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swamidada786
- Posts: 367
- Joined: Tue Apr 29, 2025 8:56 pm
Re: Four type of Deedar
The word LIQAA' means seeing, didar, meeting as used in Quran.
The word Liqaa’ (meeting/encounter), often in the context of Liqaa' Allah (meeting Allah), is used in several ayats in the Holy Quran. It generally refers to the inevitable meeting with God on the Day of Judgment, or the "appointment" with Him.
Following are some of the key ayats where the word liqaa' (or its derivatives like liqa’a, biliqa-i) is used:
Surah Al-Kahf (18:110): "...Whoever hopes for the meeting with his Lord (yarjoo liqaa rabbihi), let him do righteous work, and make none sharer of the worship due unto his Lord."
Surah Ar-Ra'd (13:2): "...He ordereth the course; He detaileth the Signs, that haply ye may be certain of the meeting with your Lord (biliqa-i rabbikum)."
Surah Al-An'am (6:31): "They are lost indeed who deny the meeting with Allah (liqaa'a Allahi)..."
Surah Al-An'am (6:154): "...and (they) believed in the meeting with their Lord (biliqa-i rabbihim)."
Surah Al-Ankabut (29:5): "Whoever hopes for the meeting with Allah (liqaa'a Allahi), then (knows that) the term (appointed) by Allah is surely coming..."
Surah Yunus (10:7): "Indeed, those who do not expect the meeting with Us (liqaa'ana) and are satisfied with the life of this world..."
Surah Yunus (10:15): "...Those who do not look forward to the meeting with Us (liqaa'ana) say, 'Bring a Quran other than this or change it'..."
Surah Al-Jathiyah (45:34): "And it will be said, 'Today We will forget you as you forgot the meeting of this Day of yours (liqaa'a yawmikum hadha)...'"
Surah Al-A'raf (7:51): "...So today We forget them just as they forgot the meeting of this day of theirs (liqaa'a yawmihim hadha)..."
Surah Al-Furqan (25:21): "And those who do not expect the meeting with Us (liqaa'ana).
The word Liqaa’ (meeting/encounter), often in the context of Liqaa' Allah (meeting Allah), is used in several ayats in the Holy Quran. It generally refers to the inevitable meeting with God on the Day of Judgment, or the "appointment" with Him.
Following are some of the key ayats where the word liqaa' (or its derivatives like liqa’a, biliqa-i) is used:
Surah Al-Kahf (18:110): "...Whoever hopes for the meeting with his Lord (yarjoo liqaa rabbihi), let him do righteous work, and make none sharer of the worship due unto his Lord."
Surah Ar-Ra'd (13:2): "...He ordereth the course; He detaileth the Signs, that haply ye may be certain of the meeting with your Lord (biliqa-i rabbikum)."
Surah Al-An'am (6:31): "They are lost indeed who deny the meeting with Allah (liqaa'a Allahi)..."
Surah Al-An'am (6:154): "...and (they) believed in the meeting with their Lord (biliqa-i rabbihim)."
Surah Al-Ankabut (29:5): "Whoever hopes for the meeting with Allah (liqaa'a Allahi), then (knows that) the term (appointed) by Allah is surely coming..."
Surah Yunus (10:7): "Indeed, those who do not expect the meeting with Us (liqaa'ana) and are satisfied with the life of this world..."
Surah Yunus (10:15): "...Those who do not look forward to the meeting with Us (liqaa'ana) say, 'Bring a Quran other than this or change it'..."
Surah Al-Jathiyah (45:34): "And it will be said, 'Today We will forget you as you forgot the meeting of this Day of yours (liqaa'a yawmikum hadha)...'"
Surah Al-A'raf (7:51): "...So today We forget them just as they forgot the meeting of this day of theirs (liqaa'a yawmihim hadha)..."
Surah Al-Furqan (25:21): "And those who do not expect the meeting with Us (liqaa'ana).