has a series of partial cycles and partial Qiyāmas, of which this incident was one, and not the ultimate and final qiyāmat al-qiyāma. This Qiyāma involves the qā'im (also known as qā'im-i qiyāmat or Resurrector of the Resurrection, which is a rank higher than an ordinary Imām) who comes in the seventh cycle of Ismaili cosmology to reveal the true, inner meaning of the law. The Qiyāma is in a sense bringing an era to an end and the dawning of a new one. In another sense, it also marks the coming out from a state of darkness to a period of enlightenment. During the Qiyāma the exoteric law no longer is necessary and the qa'im can supersede it. Nūr al-Dīn Muḥammad II gave the doctrine more in detail and developed it, for example by indicating that the true spiritual reality of the Imām was what was important and that Nizārī Ismā'īlīs who could perceive this and achieve a personal transformation were the successful ones. The role of the Imam became more paramount and it is only through him that Ismailis could achieve illumination. Nasir al-Din Tusi further elaborated and reconciled the doctrine of Qiyāma, in his Rawdāt al-taslim (Garden of Submission), where he insists that the Qiyāma is not just a single event at the end of time, but it's a transitory period where the unveiled truth, or hāqiqā (spirituality and the eternal truth of religion), is revealed. Death In 607/September 1210 Nūr ad-Dīn Muḥammad II died, possibly due to being poisoned. His successor was his son, Jalālu-d-Dīn Ḥassan III, who repudiated the policies of his father, proclaimed himself as following Sunni Islam and commanded his followers to follow Shari'a in a Sunni manner. After Muhammad II Upon Nūr al-Dīn Muḥammad II's death, his son, Jalāl al-Dīn Ḥassan III, acceded to the throne. Jalāl al-Dīn made some drastic changes to the doctrine and practices of the Ismailis, at least apparently, and it is claimed by some authors that he was dissatisfied with the Qiyāma. In any case, he reversed the Qiyāma and according to the (hostile toward Ismailis) historian Juwayni, he had a "conversion to Islam" (alternately read as he outwardly followed Sunni orthodoxy under Taqiyya and established ties and camaraderie with the Sunni Caliph of Baghdad, and other Sunni Muslim leaders of the period expressing his adoption of the shari'a. He was warmly received by those leaders and