Of the few surviving Nizari Ismaili texts from the Alamūt period, the Haft bāb (Seven Chapters), which outlines the basic tenets of Ismaili philosophical theology, has proved to be the most popular. One of its many attractive features is its simple recounting of the most complicated Ismaili theological narratives, including the doctrine of the Resurrection (qiyāmat). Produced around the year 1203, this small treatise was probably intended as an introduction to the Diwān-i Qāʾimiyyāt compiled by Ḥasan-i Maḥmūd-i Kātib (d. after 1242). For many years, the Haft bāb was misattributed to Bābā Sayyidnā (Ḥasan-i Ṣabbāḥ), but the true author has finally been identified as Ḥasan-i Maḥmūd-i Kātib, whose works continue to shape our understanding of this important period.

The current text of the Haft bāb, edited and translated into English by S. J. Badakhchani, is based on Badakhchani's analysis of a great number of manuscripts available, including a complete and unaltered version. The concepts found in the text derive largely from the intellectual heritage of the Fatimids.These include the idea of tanzīh (the absolute transcendence of God beyond human understanding and knowledge); a cyclical conception of prophetic history, consisting of seven eras (dawr); the Ismaili Imamate as the most important pillar of Ismaili Islam; and the Qiyāmat as the completion and perfection of the religious law (shariʿāt).

The Ismaili interpretation of the Qiyāmat is radically different from Qur'anic eschatology in its esoteric formation, spiritual aspiration and imaginative scope. The Haft bāb explains this key doctrine of Nizari Ismailism, shedding light on a fundamental period in the history of Shiʿi Islam.