Bayroqlar va tug'lar bo'lishi zarur. Bayroq (liwa) bilan tug' (rayah) o'rtasidagi farq shundaki, liwa — nayzaning uchiga bog'lanib, uning atrofiga o'ralgan narsa bo'lib, uni "al-'alam" (bayroq belgisi) deb ataladi. Aytilishicha, u "liwa" deb ataladi, chunki katta bo'lgani uchun o'ralgan holda turadi va zarur bo'lgandagina yoyiladi. U katta bayroq bo'lib, qo'shin amiri uchun belgi hisoblanadi, shuning uchun u qayerda bo'lsa, o'sha yerda o'rnatiladi. Tug' (rayah) esa qo'shinga berilgan belgi bo'lib, majoziy ma'noda "urushning onasi" deb ataladi, uning ko'plik shakli "rayat"dir. Tug' nayza yoki ustunga bog'lanadi va shamol uni o'ynatguncha qoldiriladi.

It is necessary to have the flags and banners. The difference between the flag and banner is that the flag (liwa) is what is tied at the edge of a spear and bent around it, and it is called “al-‘alam” (the standard). It is said it is called “liwa” because it is bent due to its largeness so it is not spread except when necessary. It is a large standard and a sign for the Amir of the army, so it is enacted wherever he is. As for the banner (rayah), it is a sign given to the army and is metaphorically called the “mother of war” and its plural is “rayat”. The banner is tied on a spear or a mast and is left until the wind swirls it.

Islom lashkarining Payg'ambar ﷺ davrida o'z bayroqlari va tug'lari bor edi. Imom al-Buxoriy Anasdan rivoyat qilishicha, Payg'ambar ﷺ Zayd (roziyallohu anhu), Ja'far (roziyallohu anhu) va ibn Ravoha (roziyallohu anhu) vafot etganliklari haqidagi xabar odamlarga yetib kelishidan oldin ularning o'limini odamlarga e'lon qildi va shunday dedi:

The Islamic army in the times of the Messenger (saw) had its banners and flags. Al-Bukhari narrated from Anas that the Prophet (saw) announced the death of Zayd (ra) , Ja’far (ra) and ibn Rawaha (ra) to the people before their news reached the people and said:

Rivoyat qilinadiki, Payg‘ambar ﷺ Safar oyining oxirida odamlarni Rum bilan urushga ruhlantirdi va Usomani chaqirdi. So‘ng unga dedi:

It is narrated that the Prophet (saw) encouraged the people to fight Rome at the end of Safar, and he called Usamah. Then he said to him:

Allohning Elchisining (saw) kasalligi uchinchi kuni boshlandi va u Usomaga bayroqni o‘z qo‘llari bilan bog‘ladi. Usoma uni olib Buraydaga berdi va u Al-Jurfda to‘xtadi. Al-Horis ibn Hasan Al-Bakriydan rivoyat qilinganki, u shunday degan:

The illness of the Messenger of Allah (saw) began on the third day and he tied a flag for Usamah by his own hands. Usamah took it and gave it to Buraydah, and he encamped at Al-Jurf. It has been narrated from Al-Harith bin Hasan Al-Bakri who said:

Bu ikki Sahih (hadis kitoblari)da keltirilgan.

It came in the two Sahih (books of ahadith)

Anas'dan, an-Nasoiy rivoyatida, rivoyat qilinadi

It has been narrated from Anas in An-Nisai

Yuqoridagi hadislardan aniq bo'ladiki, Payg'ambar (s.a.v.) davridagi qo'shinning o'z bayroqlari va tug'lari bo'lgan. Matnlarni diqqat bilan o'rganish shuni ko'rsatadiki, bayroq (rayat) tugdan kichik, tug esa bayroqdan katta. Tug qo'shin rahbari uchun bog'lanadi, bayroq esa qo'shinga beriladi. Tug qo'shin rahbarining belgisi sifatida qo'shin qarorgohida turadi, bayroqlar esa qo'shinlar boshliqlari, yurish va sayriyalar boshliqlari hamda turli harbiy bo'linmalar qo'lida bo'ladi. Qo'shinda ko'plab bayroqlar bo'lgan, tug esa faqat bitta bo'lgan. Ular orasidagi munosabat shunday.

It is clear from the aforementioned ahadith that the army in the time of the Prophet (saw) had its banners and flags. Close scrutiny of the texts clarifies that the banner is smaller than the flag and the flag is bigger than the banner. The flag is tied for the leader of the army and the banner is given to the army. The flag is located at the camp of the army as a sign for the army leader, and the banners are with the leaders of regiments and expeditions, and with different army units. The army has many banners for it whereas it has only one flag. This is the relationship of one with the other.

Rang haqida, Rasulullah ﷺ ning bayrog'i qora, bayroqlari esa oq bo'lgani aniqlangan. Ibn Abbos (roziyallohu anhu) dan rivoyat qilinganki, u shunday degan:

As for the colour, it has been established that the Messenger (saw)’s banner was black and his flag was white. It has been narrated from ibn Abbas (ra) who said:

Jobir rivoyat qilgan:

It has been narrated from Jabir:

Yuqorida zikr qilingan Al-Horis ibn Hasan rivoyatidagi hadisda naql qilinganidek

In the aforementioned hadith of Al-Harith bin Hasan it has been narrated

Ushbu hadislar bayroqning qora rangda bo‘lganini, al-liwo’ esa oq bo‘lganini ko‘rsatadi.

These ahadith indicate that the banner has a black colour whereas the flag is white.

Bayroqning shakliga kelsak, rivoyat qilinishicha, bayroq to‘rt burchakli bo‘lgan va yunglardan tikilgan. Al-Bara ibn Ozibdan rivoyat qilinadi, undan Rasulullah ﷺning bayrog‘i qanday bo‘lganini so‘rashganda, u shunday dedi:

As for its shape, what came is that the banner has four corners and it is made of wool. It has been narrated from Al-Bara bin Azib who was asked how was the Messenger (saw)’s banner? He said:

"Namirah" ya'ni "hibarah" ya'ni "baradah" – junning bir turi. Unda yozilgan: "La ilaha illa Allah, Muhammad Rasul-Allah." Ibn Abbos (ra) Abu Shayxda quyidagi so'zlarni rivoyat qilgan:

The meaning of “namirah” i.e. a “hibarah” i.e. “baradah” from wool. It is written upon it “La ilaha illa Allah, Muhammad Rasul-Allah.” Ibn Abbas (ra) narrated in Abu Shaykh the words:

Bayroq haqida aytilgan gap tug‘ haqida ham aytiladi. Tug‘ning to‘rt burchagi (arkan) bor, u junданdan yasalgan va unda “La ilaha illa Allah, Muhammad Rasul-Allah” yozilgan bo‘ladi ﷺ, faqat u bayroqdan kattaroq bo‘lishi va yozuvi qora harflar bilan bo‘lishi bilan farq qiladi, bayroqda esa yozuv oq harflar bilan bo‘ladi.

What is said of the banner is also said of the flag. The flag has four corners (arkan), and is made of wool and “La ilaha illa Allah, Muhammad Rasul-Allah” is written upon it, except that it is bigger than the banner and the writing is black letters whereas the banner has white letters.

Matnlar va standartlar haqiqatiga muvofiq, shuni aytish mumkinki, har bir bayroq va tug‘ning uzunligi va kengligi bo‘yicha to‘rtta aniq burchagi (arkan) bor. Uning kengligi uzunligining uchdan ikki qismiga teng. Bayroqning uzunligi 120 santimetr, kengligi 80 santimetr; tug‘ning uzunligi esa 90 santimetr, kengligi 60 santimetr. Undan katta yoki kichik o‘lchamdagi bayroq va tug‘lardan foydalanish mumkin. Har bir bo‘linma va qism o‘zining shakli va rangi bilan ajralib turadigan tug‘ga ega bo‘lishi, u davlat bayrog‘i bilan birga ko‘tarilib, bo‘linma va qism uchun alohida belgi bo‘lishi ma’qul.

According to the form which came in the texts and in conformity to the reality of the standards, it is noted that for each banner and flag are four clear corners (arkan) extended in its length and breadth. The measurement of its breadth is two-thirds its length. The length of the flag is 120 centimetres and its breadth 80 centimetres, and the banner’s length is 90 centimetres and its breadth is 60 centimetres. It is allowed to use flags and banners of greater or lesser measurement. It is preferred that each division and unit has its own banner in shape and colour, raised together with the State’s flag so as to be a specific sign for the division and unit.

Xuddi bayroqlar va standartlar qo‘shin uchun ishlatilganidek, ular davlat idoralari, bo‘limlari va muassasalari uchun ham ishlatiladi. Bayroq xalifaning idorasida, xalifaning qarorgohi ustida ko‘tariladi, standartlar esa davlatning barcha muassasalarida, uning bo‘limlari, ma’muriyati va tashkilotlarida ko‘tariladi. Shuningdek, fuqarolarning o‘zlari ham bayroqni muassasalar, yo‘llar va uylar ustida ko‘tarishlariga ruxsat beriladi.

Just as flags and banners are used for the army, they are also used for the State’s structures, departments and utilities. The flag is raised in the office of the Khalifah above the residence of the Khalifah, and the banners in all the utilities of the State, its departments, administration and institutions. It is also permitted for individual citizens to raise it over the institutions, roads and houses.