According to standard narratives of Islamic eschatology, the Yawm al-Qiyāmah (“the Day of Resurrection”) is to take place at the end of time, at which point people will be called to account for their actions, and then be rewarded or punished accordingly.
On 8 August 1164, Ḥasan II assembled a public gathering at the fortress of Alamūt in order to deliver a message from the imām, who was believed to be in hiding at the time.
[8] In this regard, qiyama signified the elevation of ritual worship to a more spiritual level, emphasizing the practice of the bāṭin, the esoteric dimension of the Ismaili tradition.
In the Ismaili tradition, the Imam, who serves as the legatee of Muhammad, teaches the ta’wil of divine guidance and shari’a to reveal its esoteric meaning.
[13] In this regard, qiyama reflected a transitory condition of life that removed the veil of taqiyya (concealment) and facilitated greater accessibility to the ḥaqīqa (truth), thereby allowing followers of the Imam to understand their claim to Paradise as “people of gradation”,[14] or the elite of mankind.
In other words, those who acknowledged the Nizārī imam were now capable of understanding the truth, or the esoteric essence of religion, and, therefore, Paradise was actualised for them in this very corporeal world.
[17]The "symbolic" and "spiritual" interpretation of qiyāma relates to the dialectic of the ẓāhir ("outward" or "exoteric") and the bāṭin ("inward" or "esoteric"), concepts that are fundamental to Ismāʿīlī doctrinal thought.
All those outer forms which the Shîʿa shared more or less with the Sunnîs had come to be lumped together in popular Ismâʿîlî consciousness as being enforced by taqiyya.