12 Points of Action: The Ethics of the True Taliyah

In order to lay forth the basics guidelines by which members of the Taliyah al-Mahdi abide in day to day life – and pursuant to the spiritual and physical disciplines which all are encouraged to strive after – the following actions and guidelines are presented to aid in personal and collective edification. The Taliyah al-Mahdi cannot be limited by the relative shortness of this list, just as we cannot be limited by language, or title by which we may employ to describe ourselves. To be certain, the actions of the Taliy`iyun should exceed these general guidelines whenever possible. For we are not a group limited to and defined by lists of rules and regulations. Rather our actions are manifest from the roots of our underlying holistic Way of Life. With that said, the following are to serve as a general set of guidelines to assist in one’s journey:

بسم الله الرحمن الرحيم

1. The Mu’minun (those with “Iman,” “Faith” and “Certitude”), of the Taliyah al-Mahdi should strive to educate one’s “self” in manifestations of prophetic teachings and spiritual guidance (both esoteric and exoteric), throughout world religious traditions. Thus, through this, one should trace all traditions back to pure, unadulterated “Islam” (as it is called in `Arabic). For it is this which was taught by the prophets sent to all nations around which such “isms” of said global paradigms have emerged and sociologically evolved. The ultimate goal of such study is not a matter of intellectual bantering, nor is it a matter of merely collecting data. Rather through studying all prophetic traditions one is able to gain a more objectively rounded perspective on the Universal Spiritual Path taught by all prophets, rather than limiting oneself to the manifestation that within the context of one culture. As such, it should be explained, the language primarily employed in describing many religious concepts by the Taliy`ah is `Arabic for the fact that the Seal of the Prophets, the Final Prophet before the return of `Isa, brought this Universal Path articulated in an `Arabic Qur’an (Recitation).
2. Members of the Taliy`ah should train in all manners (physical, spiritual, philosophical, psychological, et al), relevant for the Revolution of the prophesied Imamu-l-Mahdi as though victory is imminent and within the grasps of this generation, (regardless of whether or not victory will manifest in this generation, or over the course of many generations). This is not an inqilab (overthrow), but a thawrah (revolution); and as such it is first and foremost a Revolution of Consciousness, a Revolution of the Mind, a Revolution of Spirit; as such it is NOT designed to overthrow any particular nation as our interest is not to gain political control over any government.
3. We do not require certain parameters within which one must train. However, we encourage that one strive to be well rounded in their discipline; not over-emphasizing the external forms and systems of fighting, but also neither neglecting external styles which are strong in areas where other systems are weaker. As a matter of circumstance, how one person trains in one region will naturally differ from how another in another will train. As such, we hold nor allegiance (bayyah) to any particular martial lineage or family, but instead follow the philosophical maxim of Jun Fan by accepting what is useful and rejecting what is useless.
4. Members of the Taliy`ah will exercise moral discretion in the application of force and use of coercive force, to only manifest violence in defense of “self” or “others” who are innocent, having not initiated violence through their own aggression. Our perspective on violence is that it is only acceptable as means of defense of “self” and “others” under the limited aforementioned conditions. We reaffirm this basic right recognized by all civilized nations. Such defensive manifestations of violence are the only actions which fit an acceptable definition of externalized “Jihad.”
5. Following this, we are united against terrorists; those who target innocent civilians or otherwise fight in an illegitimate manner in order to forward a political agenda. As such, we vow to protect and to defend such civilians in any manner we are able to; fighting against such terrorists as a manifestation in the present of the perpetual return of the Imam.
6. Members of the Taliy`ah should not only train physically, but also spiritually and mentally; in order that the illusory division between spirit and flesh be dissolved. Thus the Taliy`iy should pursue practices and disciplines, which aid in the dissolving of the illusion of spirit and flesh, first balancing the body and secondly harmonizing it with the mind and spirit.
7. Seeing beyond the illusion of duality, the illusion of “you” and “i,” we wash our hands of the oppression of women throughout history and oppose all forms of domination of man over woman. Both men and women are equally a product of illusion in this realm of dunya. While differences exist between the sexes and between an array of gender identities and orientations, these are merely manifestations of the universal principles of Yin and Yang – and the gradation of change from one to the other – with neither complementary force superior nor inferior to the other. All of this fits within the framework of Allah’s Natural Order, and as such we defend the rights of all to live out their lives in peace and express themselves as they see fit, so long as no innocents are harmed in the process.
8. Similarly, in recognizing the Oneness of Existence, we realize that ALL life is One, and that – as the Prophet Muhammad said – compassion shown to any living being is rewarded. As such, we follow what the great spiritual leader `Aliyy ibn Abi Taalib termed the “Minhaju-l-Awwal,” the “First Way” which he also called the “Minhaju-l-Masih” the “Way of the Messiah.” This is the original path of compassion and mercy, followed by mankind in `Eden. As such we strive to live out the `Edenic ideal as much as possible relative to the regional contexts we each find ourselves in.
9. As the Children of Adam, our common ancestor, we strive to dissolve the illusory notions of tribalism, nationalism, racialism and racism. We are all from the common source, both biologically and spiritually. As such any notion of superiority of one tribe or “race” over another is the epitome of immersion in the illusion of this realm of dunya. In affirming the absolute Unity of all, beyond the illusory boundaries of gender, race or the like, we vow to defend all who are subjected to acts of aggression not on the basis of commission of crimes but rather on the basis of being of a so-called “minority” status within the boundaries of any society. Whenever it is within our power to do something to prevent such a crime, we must do what we can to stop it, whether by words or deeds.
10. In accordance with the Furud of Islam to “Enjoin the good and forbid the evil,” (‘Amr Bil Ma’roof wa-Nahy anil Munkar), we vow to speak out against all forms of injustice and corruption whenever and wherever it is seen manifest. No difference will be made between whoever is committing an action which conscience dictates we must speak out against. This is the same whether this is the nation of our birth, ancestry or against members of our own culture, religion or family.
11. Typically, one becomes a revolutionary because of force of circumstance leaving them no other option but to struggle in defense of themselves, and that which they hold dear. When this norm is violated it is usually by those seeking psychological fulfillment and satisfaction thus exhibiting purported empathy with the oppressed. Neither of such positions is better than the other, and both have proven time and time again to be destined for failure. For that which we hold dear is innocent life itself. We do not define ourselves as a “people” according to tribalistic lines. When one is oppressed then all are oppressed. It is by this understanding that we live and act. As such we seek our sole motivation to be “Loving and Hating for the sake of Allah” (al-Walaa’ wa-l-Baraa’), doing righteous deeds for the sake of righteousness itself, and not for any reward whether manifest or rooted in a warped psychological fulfillment found in the privileged seeking to identify with the oppressed.
12. The Taliy`i should strive to unify divisions whenever and wherever possible. This is done in an effort to return all things to their source. Thus we do not seek to create yet another division, but rather seek to reason together as to the origins of sectarian disputes and divisions; thus (as members), rising above such differences, and viewing such disputes of the past from a more objective perspective; acknowledging that neither party in almost any dispute is entirely right or wrong. The Truth itself is found somewhere between the extremes and polarizations of subjective “opinion.” That too is where we strive to walk; along the Middle Way, the Central Column, the Straight Path (Siraat al-Mustaqim)