Four type of Deedar

[mahebubchatur]

An article on Deedar http://ismaili.net/source/didar-meaning.pdf

[shivaathervedi2]

An article on Deedar http://ismaili.net/source/didar-meaning.pdf

Repeated. You already have posted this article on Nov 6, 2017 in this thread. Appreciate your efforts.

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

[kmaherali]

Article on the significance of Shah jo Didar

https://drive.google.com/file/d/1O2Q-1Y ... Bj-dC/view

[mahebubchatur]

The chronology and meanings of the holy deedar congregation of the Installation Takth Nashini and Jubilees

http://ismaili.net/source/chatur-chrono ... rayers.pdf
 

[mahebubchatur]

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

[swamidada786]

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).

[mahebubchatur]

Didar: Essence, Form, and Meaning

Definition

Didar is not the physical act of seeing the Imam, but the spiritual experience of the soul encountering and being enlightened through the Nur (Divine Light) of the Imam. When murids attend what is called a Didar, they are not merely going to a gathering—they come in prayer and worship, seeking the blessing of inner enlightenment from and through the Imam of the Time. This true Didar, when granted, brings lasting wisdom, clarity, certainty, peace, and transformation—far beyond any worldly love or happiness. It is a blessing that endures for a lifetime and beyond.

Seeking Didar is also part of the daily—every morning and evening in all Jamatkhanas globally—congregational prayers to the Light-Nur of the Imam for Didar, Farmans, intercession, mercy, thankfulness, and remembrance.

It is important to clearly understand what Didar truly is—and to distinguish between the word, the form, and the essence. Today, different terms are used—such as Didar and Mulaqat (meeting)—to describe occasions when the Imam of the Time is physically present among the Jamat. These refer to events and gatherings. However, the essence of Didar is not contained in the word, nor in the outward form.

In the Ismaili faith, Didar is not simply the act of seeing the Imam physically. It is not merely a religious congregation, nor even a vision in a dream. These are forms through which a murid may seek the blessing of Didar—but they are not, in themselves, the reality of it. The essence and blessing of Didar is the experience of the Nur (Divine Light) of the Imam—and through that, the Light of Allah.

“We are connected through a permanent bond between our souls. This bond can never be broken.” – Didar 31 March 2026, Hazar Imam

When your Imam tells you to take a moment to remember Allah, it is to bring Him into all that you are and all that you do. It is an attention to your soul. And Allah knows the whispers of your soul. Be attentive to your soul, nourish and purify it. Seek light in your lives, seek the light of Allah, and give thanks to Almighty Allah for all His mercy and His bounty.” – Didar - 31 March 2026, Hazar Imam

⸻

Didar: The Essence Beyond the Form

Didar is not defined by physical presence, nor by the outward event of a gathering.

“You are seeking spiritual enlightenment, strength of faith, that you may be touched by the blessed Light of happiness of spiritual elevation, and that it should give you strength – strength to deal with worldly issues and strength to deal with matters of faith.” – Aga Khan, 2018

In its true essence, Didar is a spiritual encounter with the Nur of the Imam of the Time—an experience that takes place at the level of the soul, and through the soul, transforms the entire being.

As expressed by Aga Khan III in The Memoirs of the Aga Khan:

“The true object of religious life is to develop that spark of the Divine which exists in every man, until it becomes a flame illuminating his whole being.”

This teaching makes clear that the purpose of faith—and by extension Didar—is inner illumination. When this Divine reality is experienced, the love, peace, and fulfilment it brings surpass all forms of worldly love and happiness.

Similarly, Farman guidance of Aga Khan IV affirms:

“My Jamat must understand that the relationship between the Imam and the murid is a spiritual relationship.”
“I am always with my Jamat, as you are with me.”

“The fundamental principles and values of our faith have not changed. We learn them from the Qur’an, from the example of Prophet Muhammad (peace be upon him), and from the Farmans of the Imams.” – Aga Khan V

These statements confirm that Didar is rooted in a continuous spiritual bond between the Imam and the soul of the murid—not limited by time, place, or physical presence. This bond is eternal. The soul is eternal. And the true Didar is the recognition of that reality.

⸻

The Certainty and Gift of Didar

Didar is not something that can be claimed as a right, nor obtained merely through outward action. One may pray, attend, and seek—but the blessing of true Didar is bestowed, cannot be taken.

As conveyed in guidance from the Imam, when this experience occurs:
• You will know it
• You will be certain of it

It is unmistakable. It brings a state of inner peace, contentment, and illumination that remains with the individual and transforms their worldly and spiritual life.

Intention (niyyah) is central. It is not only what one does, but the sincerity, humility, and full alignment with guidance (Farmans) that shape the soul’s readiness. Ultimately, it is through Divine grace, through the Nur of the Imam, that this experience is blessed & granted.

⸻

Seeking, Effort, and the Grace of Didar

In seeking Didar, there is no failure. A murid comes in prayer, humility, and devotion—seeking the blessing of inner enlightenment. Whether or not that experience is granted in that moment, the sincere effort itself is not lost. In faith, sincere striving is itself a form of success.

Didar is not a right that can be claimed, nor something that can be attained by effort alone. It is a blessing—bestowed through Divine grace, through the Nur of the Imam.

For this reason, one should not feel disappointment if the experience is not realised immediately. The path of the soul unfolds over time—through intention, action, obedience to guidance, and continuous remembrance.

Thus, there is no fear and no failure in seeking Didar—only the journey of the soul toward that moment of grace. And it is for this reason that Didar is understood as the highest form of worship: not merely in the act of attending or praying, but in the receiving of Divine Light, when the soul is blessed with true recognition.

⸻

Form and Essence: Understanding the Difference

What is commonly called Didar today often includes:
• Imam’s visit
• A physical gathering of the Jamat
• The sight of the Imam (physical Didar)
• The congregation and the conveyance of guidance (Farman), blessings, and mercy by the Imam

All of this is valid—but it is the form, not the essence. The physical encounter (zahiri Didar) is a means—a blessing and an opportunity. It invites the murid to pray, seek, and move from the outward to the inward, from sight to true recognition, from physical presence to experience.

As emphasized in Farmans of Aga Khan IV:

“Faith is not only in what you see, but in what you understand.”

Without inner awakening, a meeting remains only a meeting. With a blessing granted, the same moment becomes a true Didar—a spiritual enlightenment of the soul and, through the soul, of the worldly and the spiritual—Din & Dunya.

⸻

The Spiritual Reality

In its deepest sense, seeking Didar reflects the journey of the soul toward Divine recognition. It is through the Imam—the bearer of Nur—that the murid comes to experience Didar—the Divine Light.

This is the path toward fana fillah—the dissolution of the self (soul) in the Divine reality—where the distinction between subject and object begins to fall away, and the soul recognizes and experiences the light of the Imam and Allah—its origin and purpose.

It is in this state that one begins to understand:
• To know the soul is to know oneself
• And to know oneself is to know God

⸻

On Language and Evolving Usage

Over time, language has evolved. Terms such as Didar and Mulaqat are sometimes used interchangeably in a physical sense. However, it is important to distinguish:
• Mulaqat → a meeting
• Didar → a spiritual encounter with Nur

Reducing Didar to a physical meeting risks losing its true significance.

⸻

Origin of the Word “Didar”

The word “Didar” comes from Persian:
• “Did” = to see
• “Didar” = sight, meeting, encounter

Historically, it meant simply “meeting.” As the Imamat moved from Central Asia into South Asia, the term became widely used. Within the Ismaili tradition, it evolved to represent a sacred encounter with the Imam as the bearer of Divine Light.

Thus:
• Linguistically → a meeting
• Spiritually → an experience of Nur

⸻

Conclusion

Didar is not the physical act of seeing the Imam—it is the soul’s recognition and experience of the Nur through the Imam. When this experience is granted, it brings certainty, peace, and fulfilment that surpass all worldly love and happiness.

Not everyone who sees has Didar. But the one who experiences the Nur—truly has Didar.

Didar is the highest form of worship to seek the blessing of Didar: the receiving and experiencing of the Divine Light, the inner enlightenment of the soul, the recognition of our eternal spiritual bond with the Imam, and through him, with Allah. Didar is sought in prayer, blessed and experienced in grace, and stays with you and your soul for a lifetime, and beyond in the eternal hereafter.

[mahebubchatur]

Didar: Definition by the Institute of Ismaili Studies (IIS) and ITREB - Ismaili Tariqah and Religious Education Board

There is currently no definition of “Didar” in the glossary on the Institute of Ismaili Studies (IIS) website. The word search has no content on. Didar or Deedar

A video explaining Didar was released by ITREB and The Ismaili in July 2025. Subsequently, in August 2025, IIS provided an explanation of Didar (see link).

The explanation presented includes references to Mulaqat (meetings). However, the video and accompanying material do not clearly articulate the deeper spiritual essence of Didar, nor do they explain:
• its nature as a spiritual experience of enlightenment,
• the divinely ordained authority of the Imam, or
• that the blessing of Didar is bestowed through worship and the ever-present Nur (Divine Light) of the Imam, through which flow blessings, mercy, and Farmans.

Quote:

What is a Didar. Didar Is a Persian word that means seeing or vision and in the Shia Muslim tradition Didar can be experienced both physically and spiritually.

Physically refers to the occasions when Ismailis are graced with the opportunity to see and be in the presence of the hereditary Imam of the time who is a direct descendant of prophet Muhammad peace be upon him and his progeny

spiritual Didar refers to an experience in which one internally experiences the presence of the Imam is attested by a saying attributed to the Prophet about the first Shia Imam Hazrat Ali peace be upon him “mentioning Ali is a form of worship and looking up upon him is a form of worship“

formal gatherings of Ismailis with the Imam are sometimes also referred to as a Mulaqat an Arabic word that means encounter or meeting during such gatherings it is common for symbols of the Imam’s authority to be presented such as a chain of Office l, as well as recitation of verses of the Quran and of devotional poetry being Qaseeda Nasheed & Ginans

Imam is presented with gifts and other offerings

He may give a Farman, an address in which he offers guidance and blessings

On special occasions Imam may choose to designate a Didar as a Darbar

This is considered a moment of special happiness that the marks by wearing his full ceremonial regalia in the lead up to volunteers make physical and logistical preparations for the arrival of the Imam and the hundreds or thousands of people who will be in attendance

Ismailis also prepare spiritually to be in the Imam’s presence by reciting special prayers through religious education and by offering their voluntary service

alongside the physical Didar of the Imam is the concept of spirituality illuminated by the Imam ‘s guidance and through the regular practice of prayers, meditation and ethical principles believers have the potential to experience spiritual enlightenment in which one internally seeks God‘s light and that is a spiritually uplifting experience for Ismailis which they view as a unique source of happiness and blessings in their lives

The Ismaili - IIS - ITREB 11 July 2025


Link to video clip - 3 minutes

https://youtu.be/QhBVgSDYlMg?si=a163wAyokw6qMNMZ

Link to IIS Head of Waezeen session on Didar includes an audio - Didar is the highest form of worship -

viewtopic.php?p=74092#p74092

[mahebubchatur]

Here is a much deeper analysis and a reflective understanding of the Didar we just had with Shah Rahim Al-Husseini:

What you experienced at the Didar can be understood not as a collection of separate instructions, but as a single, integrated way of living—one that begins internally and then expresses itself outwardly in how you think, decide, earn, interact, and contribute.

To carry that guidance forward, the first shift is subtle but foundational: you begin each day not as someone *seeking* connection, but as someone who is already in it. The Imam’s emphasis on the permanence of Bayah reframes your starting point. You are not working toward belonging—you are acting from it. That distinction changes the tone of your inner life. Instead of approaching faith with anxiety, guilt, or a sense of inadequacy, you approach it with steadiness. The question is no longer “Am I doing enough?” but rather “Are my actions reflecting the relationship I already have?”

As your day unfolds, this relationship becomes most visible not in overtly religious moments, but in ordinary decisions. When you are under pressure at work, when you are faced with a choice that could benefit you at someone else’s expense, when you are tempted to cut corners or justify something slightly dishonest—those are the real sites of alignment. The Imam’s emphasis on ethics over form means that integrity becomes your primary form of ibadat in daily life. You begin to notice that faith is not compartmentalized; it is embedded in how carefully you speak, how fairly you act, and how responsibly you carry your obligations.

At the same time, you cultivate an awareness of your own mind. The instruction that faith must come through conviction means you cannot afford to be passive intellectually. You begin to engage your beliefs more deliberately—asking questions, seeking understanding, and ensuring that what you hold is something you have internalized rather than inherited unexamined. This also reshapes how you deal with others, especially within your family. You move away from control or expectation and toward creating space—recognizing that genuine faith cannot be imposed, only discovered. This requires restraint, patience, and trust in the same unconditional love that was emphasized so clearly.

Parallel to this inner and ethical work is a very practical discipline around how you live in the material world. The Imam’s guidance on economic uncertainty is not abstract; it asks you to take responsibility for your financial behavior with clarity and foresight. You become more deliberate in how you spend, more cautious about debt, and more thoughtful about long-term stability. This is not about restriction for its own sake, but about building resilience—ensuring that your life is not fragile in the face of external shocks. Over time, this discipline also creates capacity: the ability to support others, to give, and to act without being constrained by poor planning.

Your professional life, too, is reframed. Instead of viewing work purely as a means of income or status, you begin to see it as a domain where you must remain relevant, capable, and useful. The emphasis on lifelong learning and staying on the “human end” of progress pushes you to continuously evolve. You pay attention to whether your role relies on judgment, creativity, and human understanding, or whether it is becoming routine and replaceable. This awareness leads you to invest in yourself—not sporadically, but consistently—so that your contribution remains meaningful in a changing world.

As you grow in capability and, potentially, in success, another shift becomes necessary. You begin to see that what you have is not entirely yours; it is entrusted to you. This changes how you relate to achievement. Instead of measuring success by accumulation, you measure it by impact. You ask yourself who is benefiting from your position—who you are mentoring, what opportunities you are creating, and whether your presence is making it easier for others to progress. This outward orientation prevents success from becoming isolating or self-centered; it anchors it in purpose.

Within the community and the broader society, your role becomes equally intentional. The emphasis on unity requires active effort. It is not enough to avoid conflict—you must consciously avoid contributing to division, whether through speech, attitude, or subtle behavior. You become more careful about how you interpret others, choosing generosity over suspicion, and stability over ego. At the same time, you do not withdraw into the community alone. The Imam’s acknowledgment of Canada and its values calls you to engage more fully with the society you are part of—to contribute, to participate, and to align with principles like pluralism, respect, and shared responsibility. Belonging, in this sense, is something you reinforce through action.

Service then becomes a natural extension of everything else. It is no longer an occasional act, but an expression of identity. Whether through formal volunteering or informal acts of help, you begin to integrate service into your routine. You bring seriousness and excellence to it, recognizing that even small roles carry weight when they are performed with care and intention. Over time, this creates a quiet consistency—you are someone who contributes, not just someone who intends to.

Throughout all of this, there is an important continuity to maintain. Moments like the Didar are powerful precisely because they elevate you, but their real value lies in what follows. The Imam’s expression of sadness in leaving is a reminder that the relationship is meant to persist beyond the moment. Your task is to prevent that experience from becoming isolated in memory. Instead, you translate it into how you live the next day, and the day after that. You build routines that bring you back to that awareness, so that your spiritual life is not event-driven but steady and ongoing.

Over time, if you carry this forward sincerely, something begins to change. You become less reactive and more deliberate. Your decisions gain clarity because they are anchored in a consistent framework. Your life feels less fragmented because your values, actions, and goals are aligned. And perhaps most importantly, the sense of connection you felt during the Didar becomes less dependent on extraordinary moments and more present in ordinary life.

In that sense, the guidance is not asking for something dramatic. It is asking for continuity—an ongoing, disciplined effort to live in a way that reflects the relationship you have been given.

~ Anonymous
April 11, 2026