Islamic flag (English Wikipedia)

"Question: Why do Muslims use black flags if the color black is associated with death and mourning?". Askislam.org. 22 October 1984. Retrieved 23 March 2016.
• "Audio Answer". Askislam.org. Archived from the original on 30 June 2015. Retrieved 27 June 2015. Black absorbs total light, [it] does not emit an iota of light, so from looking heavenly-wards black indicates that we absorb entire light from heaven, and white reflects total light without being dishonest about it, so a Messenger has two aspects. One of receiving things from Allah, in that respect he's nabi [prophet], whatever he receives he completely, totally absorbs, and when he speaks to the others he reflects the entire light without being dishonest or stingy about it, so that reflection makes it white. So reception that is a complete reception without leaving anything out and reflection that is a complete reflection without leaving anything out, they are witnessed only in two colours: black and white. So both have been employed in Islam as flags.

archive.org

Wellhausen 1927, p. 533. Wellhausen, Julius (1927). The Arab Kingdom and its Fall. Translated by Margaret Graham Weir. Beirut: Khayats.

askislam.org

"Question: Why do Muslims use black flags if the color black is associated with death and mourning?". Askislam.org. 22 October 1984. Retrieved 23 March 2016.
• "Audio Answer". Askislam.org. Archived from the original on 30 June 2015. Retrieved 27 June 2015. Black absorbs total light, [it] does not emit an iota of light, so from looking heavenly-wards black indicates that we absorb entire light from heaven, and white reflects total light without being dishonest about it, so a Messenger has two aspects. One of receiving things from Allah, in that respect he's nabi [prophet], whatever he receives he completely, totally absorbs, and when he speaks to the others he reflects the entire light without being dishonest or stingy about it, so that reflection makes it white. So reception that is a complete reception without leaving anything out and reflection that is a complete reflection without leaving anything out, they are witnessed only in two colours: black and white. So both have been employed in Islam as flags.

bl.uk

"Zoomify image: A panorama in 12 folds showing the procession of the Emperor Bahadur Shah to celebrate the feast of the 'Id. f. 59v-A". Bl.uk. 30 November 2003. Archived from the original on 23 March 2019. Retrieved 17 April 2022.

books.google.com

Hathaway 2003, p. 95. Hathaway, Jane (2003). A Tale of Two Factions: Myth, Memory, and Identity in Ottoman Egypt and Yemen. Albany, New York: State University of New York Press. ISBN 978-0-7914-5883-9.
Hinds 1996, p. 133. Hinds, Martin (1996). Studies in Early Islamic History. Darwin Press. ISBN 978-0-87850-109-0.
Nicolle 1993, p. 6. Nicolle, David (1993). Armies of the Muslim Conquest. Osprey Publishing. ISBN 978-1-85532-279-0.^{[permanent dead link‍]}
Hinds 1996, p. 108. Hinds, Martin (1996). Studies in Early Islamic History. Darwin Press. ISBN 978-0-87850-109-0.
Hathaway 2003, pp. 95–96. Hathaway, Jane (2003). A Tale of Two Factions: Myth, Memory, and Identity in Ottoman Egypt and Yemen. Albany, New York: State University of New York Press. ISBN 978-0-7914-5883-9.
Nardo, Don (12 September 2011). The Islamic Empire. Greenhaven Publishing LLC. ISBN 9781420508024.
Kennedy, Hugh (2004). The Prophet and the Age of the Caliphates: The Islamic Near East from the 6th to the 11th Century (Second ed.). Harlow: Longman. pp. 152–153, 161. ISBN 978-0-582-40525-7.
Hathaway 2003, pp. 96–97. Hathaway, Jane (2003). A Tale of Two Factions: Myth, Memory, and Identity in Ottoman Egypt and Yemen. Albany, New York: State University of New York Press. ISBN 978-0-7914-5883-9.
Hathaway 2003, p. 98. Hathaway, Jane (2003). A Tale of Two Factions: Myth, Memory, and Identity in Ottoman Egypt and Yemen. Albany, New York: State University of New York Press. ISBN 978-0-7914-5883-9.
Hathaway 2003, pp. 97–8. Hathaway, Jane (2003). A Tale of Two Factions: Myth, Memory, and Identity in Ottoman Egypt and Yemen. Albany, New York: State University of New York Press. ISBN 978-0-7914-5883-9.
Terry, Edward (1777) [1655]. A Voyage to East-India. London: J. Wilkie. p. 347.
Edward E. Curtis, Black Muslim religion in the Nation of Islam, 1960–1975 (2006), p. 157.
Firefly Guide to Flags of the World. Firefly Books. 2003. p. 165. ISBN 978-1552978139. Retrieved 12 September 2012.

britannica.com

Flag. Britannica. Retrieved February 15, 2019.

crwflags.com

Nozomi Karyasu & António Martins, 8 October 2006 on Flags of the World.
"Ottoman Empire: Flags and coats of arms shown in the Topkapi Museum (Istanbul)". www.crwflags.com.
The symbolism of the star and crescent in the flag of the Kingdom of Libya (1951–1969) was explained in an English language booklet, The Libyan Flag & The National Anthem, issued by the Ministry of Information and Guidance of the Kingdom of Libya (year unknown, cited after Jos Poels at FOTW, 1997) as follows: "The crescent is symbolic of the beginning of the lunar month according to the Muslim calendar. It brings back to our minds the story of the Hijra (migration) of our Prophet Mohammed from his home in order to spread Islam and teach the principles of right and virtue. The Star represents our smiling hope, the beauty of aim and object and the light of our belief in God, in our country, its dignity and honour which illuminate our way and puts an end to darkness."
Pan-Arab Colours, crwflags.com; Mahdi Abdul-Hadi, The Great Arab Revolt Archived 2014-05-05 at the Wayback Machine, passia.org

doi.org

David-Weill, J. (1960). "ʿAlam". In Gibb, H. A. R.; Kramers, J. H.; Lévi-Provençal, E.; Schacht, J.; Lewis, B. & Pellat, Ch. (eds.). The Encyclopaedia of Islam, Second Edition. Volume I: A–B. Leiden: E. J. Brill. p. 349. doi:10.1163/1573-3912_islam_SIM_0497. OCLC 495469456.

ethz.ch

files.ethz.ch

The Islamic Imagery Project The Combating Terrorism Center Retrieved 27 May 2023

fotw.info

"Flags of the World: Persia (Iran) from XVI to XVIIIth century". Retrieved 11 November 2010.

iranicaonline.org

"Encyclopædia Iranica: FLAGS i. Of Persia". Retrieved 12 November 2010.

ismaili.net

Ismaili flag & New Ismaili Constitution of 1986. Ismaili. Retrieved February 16, 2019.

kavehfarrokh.com

"The Lion and Sun Motif of Iran: A brief Analysis". Retrieved 12 November 2010.

kdpindia.com

"Alam – The Flag of the Mughals". Mumbai: Khadi Dyers & Printers. Archived from the original on 21 November 2010. Retrieved 26 February 2010. primarily moss green and some flags were scarlet. Against a green field it displayed a rising sun, partially eclipsed by a body of a couching lion facing the hoist

makingafricanconnections.org

Flags of the Mahdiyya. Making African Connections. Retrieved December 19, 2020.

noi.org

Brief history on origin of the Nation of Islam. Nation of Islam. Retrieved February 16, 2019.

parstoday.com

Muharram mourning traditions in different lands – 31. Parstoday. Retrieved February 16, 2019.

passia.org

Pan-Arab Colours, crwflags.com; Mahdi Abdul-Hadi, The Great Arab Revolt Archived 2014-05-05 at the Wayback Machine, passia.org

si.edu

npg.si.edu

Mahdi Flag. National Portrait Gallery. Retrieved December 19, 2020.

slate.com

Engber, Daniel (12 September 2006). "Why do Muslims say, "God is great?"". Slate Magazine. Retrieved 26 December 2021.

web.archive.org

"Zoomify image: A panorama in 12 folds showing the procession of the Emperor Bahadur Shah to celebrate the feast of the 'Id. f. 59v-A". Bl.uk. 30 November 2003. Archived from the original on 23 March 2019. Retrieved 17 April 2022.
"Alam – The Flag of the Mughals". Mumbai: Khadi Dyers & Printers. Archived from the original on 21 November 2010. Retrieved 26 February 2010. primarily moss green and some flags were scarlet. Against a green field it displayed a rising sun, partially eclipsed by a body of a couching lion facing the hoist
Pan-Arab Colours, crwflags.com; Mahdi Abdul-Hadi, The Great Arab Revolt Archived 2014-05-05 at the Wayback Machine, passia.org
"Question: Why do Muslims use black flags if the color black is associated with death and mourning?". Askislam.org. 22 October 1984. Retrieved 23 March 2016.
• "Audio Answer". Askislam.org. Archived from the original on 30 June 2015. Retrieved 27 June 2015. Black absorbs total light, [it] does not emit an iota of light, so from looking heavenly-wards black indicates that we absorb entire light from heaven, and white reflects total light without being dishonest about it, so a Messenger has two aspects. One of receiving things from Allah, in that respect he's nabi [prophet], whatever he receives he completely, totally absorbs, and when he speaks to the others he reflects the entire light without being dishonest or stingy about it, so that reflection makes it white. So reception that is a complete reception without leaving anything out and reflection that is a complete reflection without leaving anything out, they are witnessed only in two colours: black and white. So both have been employed in Islam as flags.

worldcat.org

search.worldcat.org

David-Weill, J. (1960). "ʿAlam". In Gibb, H. A. R.; Kramers, J. H.; Lévi-Provençal, E.; Schacht, J.; Lewis, B. & Pellat, Ch. (eds.). The Encyclopaedia of Islam, Second Edition. Volume I: A–B. Leiden: E. J. Brill. p. 349. doi:10.1163/1573-3912_islam_SIM_0497. OCLC 495469456.