Four type of Deedar

[shivaathervedi]

I usually heard in many JKs mukhi saying, Mowla tamoney NOORANI aney BATINI Deedar naseeb karey.
What is difference in Nooran Deedar and Batini Deedar?

[kmaherali]

I usually heard in many JKs mukhi saying, Mowla tamoney NOORANI aney BATINI Deedar naseeb karey.
What is difference in Nooran Deedar and Batini Deedar?

Read the second post of this thread!

[shivaathervedi]

I usually heard in many JKs mukhi saying, Mowla tamoney NOORANI aney BATINI Deedar naseeb karey.
What is difference in Nooran Deedar and Batini Deedar?

Read the second post of this thread!

Generally Deedar means look or sight. In Ismaili terminology it is used in a particular way and is related to Imam. As I mentioned in my previous post at bottom of page one of this thread that 'When Imam willingly and happily comes to grant audience Deedar to jamaits is real Deedar and is declared by councils or leadership of time, date, and place'.
I did read your post on types of Deedar. Let me discuss about the types you mentioned. You wrote;

Deedar - Appearance (of HazarImam)
Jismani - Bodily or physical
Zaheri - apparent to all
batini - hidden to all except for the individual
Nurani - enlightened, spiritual

Jismani Deedar means appearance in the bodily physical form. In this kind of form he even appears to non-Ismailis.

Zaheri Deedar means that MHI appears in a form that is apparent to all i.e bodily manner, his photgraphs, videos, speeches, firmans, ginans, attending JK, in Dua, performing your religious duties etc. Jismani is an aspect (subset) of Zaheri deedar.

Batini Deedar means that he appears to an individual in a form that is not apparent to others eg. dreams, visions, miracles, feeling of total peace, love and contentment, intuition, revelation etc.

Noorani Deedar means a total experience of awe, wonder filled with peace, love and contentment felt by an individual with or without any Zaheri perspective It is something that is given and not acquired. Noorani Deedar is a subset of Batini Deedar. This is the Deedar that we all must aspire for.

In my opinion terms jismani and zahiri is same. While Deedar we see the jism of Imam i.e his face and body.

Regarding Noorani Deedar, it is not possible during life time as MSMS said in a Farman. The Farman is " Till a person is alive, he can not get water of Noor in his life time" (KIM). Hence Noorani Deedar is not possible in life time of a momin. So far the real meaning or originality of Noor is unknown.

Regarding batini Deedar, does Imam has a Noorani shape like jismani shape which is visible in batin? Actually what picture is in sub conscious pop up in dreams or imagination because that person keep thinking of that.

[mahebubchatur]

Normally we say there are three type of deedar but what I think, it is four i,e Jismani, Zahiri, batini and Noorani.
Please discuss.

I have written an article with references and Farmans regarding this. Please read and it may help or add to your understanding http://ismaili.net/source/didar-meaning.pdf

[kmaherali]

Regarding Noorani Deedar, it is not possible during life time as MSMS said in a Farman. The Farman is " Till a person is alive, he can not get water of Noor in his life time" (KIM). Hence Noorani Deedar is not possible in life time of a momin. So far the real meaning or originality of Noor is unknown.

So how do you understand the Farmans such as:

And it is My strongest prayer that, at least once during your lifetime, each one of you should be successful, that you should find that Light, that it should give you spiritual strength, that it should give you spiritual happiness, that it should enable you to confront all adversity in life and that you should always remain strong on “Sirat-al-Mustaqeem”. I give to you My best, best, special blessings for success in your Bandagi. Khanavadan, Khanavadan, Khanavadan.

Finally, remember that those who are successful are especially close to Me. You will understand what I mean. And I give you My best, special, loving blessings for success. Sit in peace and in happiness, sit in peace and happiness and, ‘Insh’Allah’, you will be successful.
(London, Aug 6th 1994)

[mahebubchatur]

Normally we say there are three type of deedar but what I think, it is four i,e Jismani, Zahiri, batini and Noorani.
Please discuss.

A new article

I have written an article with references and Farmans regarding this. Please read and it may help or add to your understanding http://ismaili.net/source/didar-meaning.pdf

The word Didar (beatific vision) comes from the Persian word didan, “to see”. Didar means “vision”, “sight”, or “glimpse”. The word Mulaqat comes from the Arabic word liqa – which means “face to face meeting”. The word liqa appears throughout the Qur’an, referring to the “Day of Meeting” (Qur'an 9:77, 84:6, 29:5, 6:154, 18:110, 32:14, 41:54, 30:8) that takes place when human beings will have the direct vision of God on the Day of Judgment. The Qur’an also says that a preview or foretaste of the Meeting (liqa) with God takes place in the physical world when human beings behold the Signs of the Day of Meeting (Qur'an 13:2, 39:71, 10:7, 6:130). In this respect, the Imam is the living Sign of God and the murid’s vision of the Imam – called Liqa or Didar – is a foretaste and preview of human soul’s eschatological vision (liqa, didar) of God to take place in the hereafter.
One kind of Didar of the Imam is to see the Imam physically – this is called Zahiri Didar. The second kind of Didar of the Imam involves seeing the Imam’s Soul and Light (nur) spiritually with the eyes of the heart – this is called Batini Didar. The centrality of the Didar of the Imam in Ismaili Islam is due to the fact that the seeker of truth can attain to the inner recognition (ma‘rifah) of God through the ma‘rifah and Didar of the Imam:
“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)
Whenever Mawlana Hazar Imam meets with the Ismaili Jamat in a Tariqah setting and designates this as a Didar, then this gathering is a Mulaqat (face to face meeting) and a Zahiri Didar (Exoteric Vision). There are also occasions where the Mulaqat includes non-Ismaili Muslims and people of other faiths – such as in Syria and Tajikistan – in which case the occasion is still a Zahiri Didar for the Ismailis. Thus, a Mulaqat is any gathering – designated as such by the Imam – where the Zahiri Didar of the Imam takes place.
Sometimes, on special occasions, Mawlana Hazar Imam ordains and declares that a Mulaqat of the Zahiri Didar will be a Darbar. Darbar is the Persian word for the Court of a King, referring to the chamber in which the King’s guests gather to have an audience with him. In contemporary times, when Mawlana Hazar Imam declares that a particular Mulaqat will be a Darbar, it means that the Mulaqat is an occasion of special happiness and special celebration. On several occasions such as his 1994 Darbar in London and his 1998 Darbar in Lisbon, Mawlana Hazar Imam explained that he was ordaining that the gathering be a Darbar because of a special occasion – such as the announcement about the Ismaili Centre in Lisbon. Throughout the Golden Jubilee Year, almost every Mulaqat of the Imam with the Imam was declared as a Golden Jubilee Darbar. During the Golden Jubilee Darbars, Mawlana Hazar Imam was in a very jovial mood and often cracked multiple jokes in his Farmans to cheers of applause and laughter from the Jamat.
“Sometimes Jamat in the past months has said to me, Hazar Imam, why do you make these jokes? And I said why shouldn't I make jokes? Darbar is a moment of happiness and I remind them that, in Islam, happiness is a blessing. It is a blessing from Allah. Therefore, if you have smiles, and if you have happy children, and you have friends, and you enjoy the qualities of life, this is also a reason to be thankful for the blessing from Allah.”
– Imam Shah Karim al-Husayni Aga Khan (Institutional Dinner, Syria, August 2008)
Even the Imam’s delivery of jokes is spiritually significant in the context of his Darbar; jokes provoke laughter and laughter is form of happiness that is particular to the human intellect. Thus, the Imam’s cracking jokes and making the Jamat laugh is one of the ways that the Imam performs his role of awakening and actualizing the intellects of his murids. Thus Nasir-i Khusraw once explained that:
“Joy is the substance of intellect.Furthermore, out of all the animals only man, who possesses a rational soul, partakes of laughter. The philosopher-sages have posited one definition of 'man' as 'living-laughing', and laughing is a manifestation of happiness. This particular human trait of laughter stands as proof that ultimate bliss is proper to the intellect.”
– Nasir-i Khusraw, (Between Reason and Revelation, 112-13)
Every Darbar is a Mulaqat and a Didar; but not every Mulaqat and Didar is a Darbar. One key difference between a normal Mulaqat and a Darbar is that the Imam wears his traditional robe ( jabbo) and astrakhan cap inside the Darbar. Meanwhile, in non-Darbar Mulaqats, the Imam tends to wear his suit and wears another kind of robe on top of it.
The Ismaili Imams have been granting Darbars to their murids at least since the period of Imam Hasan ‘Ali Shah Aga Khan I:
“Agha Khan I 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)
In a certain respect, the Fatimid Court and other places where the Ismaili Fatimid Imam-Caliph gave audiences to his subjects could be called a Darbar. In this setting, the Imam sat or rode out in the front and centre of the area; important Fatimid dignitaries would salute the Imam with a special greeting and pay homage to him; Qur’anic verses and other oaths of loyalty were presented before him. 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). (credit Ismaili Gnosis)

[Admin]

Whenever Mawlana Hazar Imam meets with the Ismaili Jamat in a Tariqah setting and designates this as a Didar, then this gathering is a Mulaqat (face to face meeting) and a Zahiri Didar (Exoteric Vision). (credit Ismaili Gnosis)

Not to forget that as per Mowlana Sultan Muhammad Shah, Even when we see the Imam in his car, it is Didar.

Recently there were several occasions when Imam went to his Murids waiting outside some official events and gave them his blessings and Farmans. One was after the Speech on Cosmopolitan Ethics in Boston, another was in Narhyn, I think, outside the Central Asia University where Imam clearly gives blessings also.

Didar is similar to love, it is in the eyes of the beholder. Two people side by side may see the Imam in the street and one will have Didar because he knows Imam can give Didar when he wishes, how he wishes and where he wishes but to the other one, Imam will not give Didar because he considers that Imam can not give Didar outside a set place, event, setting in a certain matter and approved by some leaders in announcements.

[shivaathervedi]

Regarding Noorani Deedar, it is not possible during life time as MSMS said in a Farman. The Farman is " Till a person is alive, he can not get water of Noor in his life time" (KIM). Hence Noorani Deedar is not possible in life time of a momin. So far the real meaning or originality of Noor is unknown.

So how do you understand the Farmans such as:

And it is My strongest prayer that, at least once during your lifetime, each one of you should be successful, that you should find that Light, that it should give you spiritual strength, that it should give you spiritual happiness, that it should enable you to confront all adversity in life and that you should always remain strong on “Sirat-al-Mustaqeem”. I give to you My best, best, special blessings for success in your Bandagi. Khanavadan, Khanavadan, Khanavadan.

Finally, remember that those who are successful are especially close to Me. You will understand what I mean. And I give you My best, special, loving blessings for success. Sit in peace and in happiness, sit in peace and happiness and, ‘Insh’Allah’, you will be successful.
(London, Aug 6th 1994)

Does the Farman of Shah Karim supersedes the Farman of MSMS? Or at time of MSMS Noorani Deedar was not possible but at present time of Hazar Imam it is possible.
The pure vision of Noor is conditional as Imam used the words," sit in peace and happiness and, INSHA ALLAH you will be successful, means if Allah is willing you will be successful.

[nuseri]

Ya Ali Madad:
The farman of imam SMS.says water of NOOR ,the word water does not mean water is distorted as water ,we do not say water water didar in tasbig.

It is analogy that NOOR of God can be ocean ,which a normal soul cannot hold or gulp it down.never the less they can SEE,FEEL IMMERESE IN THE OCEAN (WATER).

Imam uses specific word.
Kara ruda was in noorani didar status.so are pirs and marfati momins still living on earth. One can connect to the Ocean (water) but cannot hold it or gulp in down.

[shivaathervedi]

The phrase used by MSMS i.e WATER OF NOOR is most important.
Any one has right to interpret in his own way. One can say pool of water, other can say river, and of course as you compared it with an ocean.

[FreeLancer]

Why we use the phrase "Noorani Dedaar" or "Batini Dedaar" during dua guzari when it is impossible in one's life time.

[kmaherali]

Why we use the phrase "Noorani Dedaar" or "Batini Dedaar" during dua guzari when it is impossible in one's life time.

Why is it impossible? MHI's Farman:

And it is My strongest prayer that, at least once during your lifetime, each one of you should be successful, that you should find that Light, that it should give you spiritual strength, that it should give you spiritual happiness, that it should enable you to confront all adversity in life and that you should always remain strong on “Sirat-al-Mustaqeem”. I give to you My best, best, special blessings for success in your Bandagi. Khanavadan, Khanavadan, Khanavadan.

Finally, remember that those who are successful are especially close to Me. You will understand what I mean. And I give you My best, special, loving blessings for success. Sit in peace and in happiness, sit in peace and happiness and, ‘Insh’Allah’, you will be successful.
(London, Aug 6th 1994)

[sheri]

"And it is My strongest prayer that, at least once during your lifetime, each one of you should be successful, that you should find that Light [Noor]"

Based on the discussions on this form, I think most would state that the notion of accepting the concept of Ali-Allah is finding that Light/Noor. That is the Noorani Deedar. So not sure why we need to sit in Bandagi to find this Light. The people on ismaili.net have been quite gracious in giving that Light

[Admin]

The people on ismaili.net have been quite gracious in giving that Light

At least some, possibly. Which is better than leaving in darkness.

[kmaherali]

So not sure why we need to sit in Bandagi to find this Light. The people on ismaili.net have been quite gracious in giving that Light

On a serious note, Banadagi is not the only means of finding the Light. There are other means as well including this forum!

[FreeLancer]

Moses beseech, requested earnestly, implored, did girya zari;
RUBB ARAINI
Ya Allah show me your self (your jalwa).
Allah replied (according to quran);
LUNN TARAANI
You will never see me (in life time)

DEKHA JO MERA JALWA TOU DIL THAAM LOGE

Imam Sultan Muhammad Shah said in one of his Farman;
In this world you will not get the water of Noor.

[sheri]

So not sure why we need to sit in Bandagi to find this Light. The people on ismaili.net have been quite gracious in giving that Light

On a serious note, Banadagi is not the only means of finding the Light. There are other means as well including this forum!

"The way to elevate your souls is through Bait-ul-Khyal" - If HI is telling us that the way is through Bait-ul-Khyal then how are you coming to the conclusion that there are other means?

Other religions have their own ways of meditation from which their followers elevate their souls. Holy Prophet sat in a cave meditating to reach that status. Not sure where do you source such ideas?

[kmaherali]

"The way to elevate your souls is through Bait-ul-Khyal" - If HI is telling us that the way is through Bait-ul-Khyal then how are you coming to the conclusion that there are other means?

Other religions have their own ways of meditation from which their followers elevate their souls. Holy Prophet sat in a cave meditating to reach that status. Not sure where do you source such ideas?

Sheri, form the Farman below.

"Throughout the Jamat's history, including during the Fatimid times, a consistent feature of the Ismaili Tariqah has been the complementarity between practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims, albeit with denominational specificities. Examples of this are the historic co-existence between Namaz and Du'a, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life. It is in this light that, in Shia Ismaili Islam, the Imam-of-the-Time recognises a variety of prayers, tasbihs, Bait-ul-Khayal, Qaseedas, Ginans, by which an individual can submit to the Divine and protect himself or herself against the materialism of secular life, and the many other challenges of daily life."

It is quite clear from above that Bailt-ul-Khayal is one of the means of submitting to the Divine and protecting against materialism. It is not the only means of Ibadat as I have said earlier in this thread. If BOL is not available one can still use other means for enlightenment as indicated in the Farman above.

Also go to the thread:

Rites and Ceremonies --> BAITULKHAYAL-BANDAGI WITHOUT BOL?

[FreeLancer]

Just for understanding, Bol is like an elevator (lift) which in a minute help a person to reach top floor (destination) of Burj Al Khalifa. Where as other means is like using stairs to reach top floor. In bandagi Bol is an intercessor.

[sheri]

It is in this light that, in Shia Ismaili Islam, the Imam-of-the-Time recognises a variety of prayers, tasbihs, Bait-ul-Khayal, Qaseedas, Ginans, by which an individual can submit to the Divine and protect himself or herself against the materialism of secular life, and the many other challenges of daily life."[/b]

It is not the only means of Ibadat as I have said earlier in this thread.

Yes, all these are ways of submitting yourself. However, for me there is a difference between submitting and elevating your souls. Hence, only BuK is non-compulsory.

Also Imam says: "The time of Ibadat has been fixed for 4 to 5 in the morning."

I don't think there is any room for interpretation in the statement made by HI above. He clearly tells us that the time of Ibadat is from 4-5.

I respect your understanding of Ibadat - but for me I understand it as 4-5 as per Imam's guidance.

[kmaherali]

Yes, all these are ways of submitting yourself. However, for me there is a difference between submitting and elevating your souls. Hence, only BuK is non-compulsory.

Also Imam says: "The time of Ibadat has been fixed for 4 to 5 in the morning."

I don't think there is any room for interpretation in the statement made by HI above. He clearly tells us that the time of Ibadat is from 4-5.

I respect your understanding of Ibadat - but for me I understand it as 4-5 as per Imam's guidance.

BOL and BUK (4-5 am)has been prescribed to khoja Ismailis only. It hasn't been part of any other tradition within our tariqah.

So are we saying then that the non-khoja Ismailis did not have the means of elevating their souls?

[ShamsB]

It is in this light that, in Shia Ismaili Islam, the Imam-of-the-Time recognises a variety of prayers, tasbihs, Bait-ul-Khayal, Qaseedas, Ginans, by which an individual can submit to the Divine and protect himself or herself against the materialism of secular life, and the many other challenges of daily life."[/b]

It is not the only means of Ibadat as I have said earlier in this thread.

Yes, all these are ways of submitting yourself. However, for me there is a difference between submitting and elevating your souls. Hence, only BuK is non-compulsory.

Also Imam says: "The time of Ibadat has been fixed for 4 to 5 in the morning."

I don't think there is any room for interpretation in the statement made by HI above. He clearly tells us that the time of Ibadat is from 4-5.

I respect your understanding of Ibadat - but for me I understand it as 4-5 as per Imam's guidance.

I think you are confusing Ibadat for Bandagi. Ibadat is any act of love - of submission; from seva to dhikr. Bandagi is the specific act of ibadat that is to be performed from 4-5 am.

So i am agreeing with you Sheri - just on the usage of the word Ibadat versus Bandagi.

Shams

[kmaherali]

I think you are confusing Ibadat for Bandagi. Ibadat is any act of love - of submission; from seva to dhikr. Bandagi is the specific act of ibadat that is to be performed from 4-5 am.

So i am agreeing with you Sheri - just on the usage of the word Ibadat versus Bandagi.

Shams

The point being made though is that Bandagi (4-5 am) is not the only means of elevation of the soul.

In my opinion, it was given to khojas as a boost to counter and overcome the materialistic exposures and pressures.

[FreeLancer]

Why LIF keep using the word Mulaqaat instead of Dedaar. Who will differentiate? Is this the right of Imam or leadership to declare? During religious gathering for religious affairs and Farman is made is Dedaar. In my opinion Mulaqaat is shaking hands, huggs, greetings, khair o aafiyat and so on is described as Mulaqaat.

[FreeLancer]

I think you are confusing Ibadat for Bandagi. Ibadat is any act of love - of submission; from seva to dhikr. Bandagi is the specific act of ibadat that is to be performed from 4-5 am.

So i am agreeing with you Sheri - just on the usage of the word Ibadat versus Bandagi.

Shams

The point being made though is that Bandagi (4-5 am) is not the only means of elevation of the soul.

In my opinion, it was given to khojas as a boost to counter and overcome the materialistic exposures and pressures.

Your opinion suggesting that 4-5 am zikr was to boost to counter and over come the materialistic exposures in my opinion is not correct. When BK initially was started financial condition of khojas and mominas was poor. Quality of life was not good. They were taunted" khoja uthao bhoja". It was Imam Sultan Muhammad Shah's Hidayat and policies which made khoja/momina community to prosper and this same Hidayat and efforts are continued by present Imam that made the Ismaili community one of the best among other communities.
Regarding non khoja/momina followers of Imam zikr never stopped, it continued from beginning though they are not given Bol but they do zikr by calling names Ya Allah, Ya Muhammad, Ya Ali, Ya Imam e zaman, or any attribute name of Allah. Quran asks Muslims to get up after mid night for Tahjud. This tradition was continued from time of Prophet and Mowla Ali.
In early Imamat of Imam Sultan Muhammad Shah the zikr time started at
12 am. Later on Imam reduced the time and Zikr started at 2 am, finally Imam sultan Muhammad Shah fixed the timing in between 4-5 am which is continued till today for khojas/mominas.

[kmaherali]

Your opinion suggesting that 4-5 am zikr was to boost to counter and over come the materialistic exposures in my opinion is not correct. When BK initially was started financial condition of khojas and mominas was poor. Quality of life was not good. They were taunted" khoja uthao bhoja".

Why do you think that the Imams decided to give BOL to khojas and let the other Jamats continue with the zikr as established since Hazarat Ali?

[FreeLancer]

Your opinion suggesting that 4-5 am zikr was to boost to counter and over come the materialistic exposures in my opinion is not correct. When BK initially was started financial condition of khojas and mominas was poor. Quality of life was not good. They were taunted" khoja uthao bhoja".

Why do you think that the Imams decided to give BOL to khojas and let the other Jamats continue with the zikr as established since Hazarat Ali?

So far we do not have any example where Imam has bestowed Bol to particularly Afghan, Tajik, Uzbec, Kazik, Chinese jamaits (non khojas). Recently Imam approved BK for Hunza, Gilgit, Baltistan, and Chitrali Jamaits from Nawroz 2018. I wander if Imam will revisit these areas again to personally bestow Bol to these jamaits.

[kmaherali]

So far we do not have any example where Imam has bestowed Bol to particularly Afghan, Tajik, Uzbec, Kazik, Chinese jamaits (non khojas). Recently Imam approved BK for Hunza, Gilgit, Baltistan, and Chitrali Jamaits from Nawroz 2018. I wander if Imam will revisit these areas again to personally bestow Bol to these jamaits.

So the Jamats in Hunza, Gilgit and Baltistan will do BUK without BOL at least initially until the Imam decides to bestow BOL.

So my initial question which you did not answer is: Why do you think that the Imam gave BOL to the khojas and not to others?

[FreeLancer]

So far we do not have any example where Imam has bestowed Bol to particularly Afghan, Tajik, Uzbec, Kazik, Chinese jamaits (non khojas). Recently Imam approved BK for Hunza, Gilgit, Baltistan, and Chitrali Jamaits from Nawroz 2018. I wander if Imam will revisit these areas again to personally bestow Bol to these jamaits.

So the Jamats in Hunza, Gilgit and Baltistan will do BUK without BOL at least initially until the Imam decides to bestow BOL.

So my initial question which you did not answer is: Why do you think that the Imam gave BOL to the khojas and not to others?

First we have to investigate in Which Imam's time BK and Bol started. For sure this particular majlis started in sub continent may be in time of 46th Imam. Historically ibadat gatherings started from time of Prophet Muhammad by reciting attribute names of Allah starting mid night as mentioned in surah Muzzamil. In sub continent the ibadat time, in beginning was from mid night.
Now according to your question, why specially Bol was granted to khoja/mominas only excluding jamaits of other geographical areas. In my opinion Zikr ibadat was not practiced at that time in khoja/momina communities while it was practiced in other Ismail areas, or in first place it was a training course as khojas/mominas were not pronouncing proper Arabic names or attribute names, for example calling Ya Azim as Ajeem, Zul Jalal as Jul Jalal, ( recently on internet the names of Indian Ismailis poped up as Ramjan instead of Ramzan, Ashiq Ali as Asik Ali and so on), or it could have been to strengthen their iman, or it was already practiced in Central Asian and Arab jamiats, therefore it was started in sub continent followers for spiritual progress. Wallah a'alim.

[sheri]

There are jamats that don't have niaz and ghatpat ceremonies.
There are jamats that don't have jamatkhanas
There are jamats that don't have HI picture in jamatkhanas
There are jamats that don't have Ginans

The starting of BuK in northern areas is a testament of the importance of BuK.

There could be many reasons:
1) what kmaherali said about materialism
2) they are already doing ibadat 24/7 why bother
3) Access to books explaining batini concepts is limited in those regions due to persecution of ismailis.
4) Security in these regions are shaky. It could put ismailis at risk.
5) They don't have open access to Imam's Farmans.

No one knows the real reason for this - only the Imam does. When he has told us that "The time between 4-5 is fixed for Ibadat" then why question what the Imam tells us. Either you accept what the Imam tells you, or you try to find excuses so that you can disagree.

Sooner or later as more countries become tolerant to other beliefs, I strongly believe ismaili practices will become standardized across the globe.