Bayroqlar (Alviya) va tug'lar (Royat) qo'shinga beriladi. Xalifa qo'shin ustiga tayinlagan kishiga liwo' (bayroq) beradi; tug'lar (Royat)ni esa alviya (bayroqlar) boshliqlari topshiradi.

Flags (Alwiyah) and banners (Rayaat) are assigned to the army. The Khaleefah gives the flag (Liwaa’) to the one whom He appoints over the army; but the banners (Rayaat) are presented by the chiefs of the Alwiyah (Flags).

Dalil bunga Payg'ambarimizning (ﷺ) amali dalolat qiladi, chunki u (ﷺ) qo'shinga bayroqlar (alviya) va sanjoqlar (royat) tayinlagan. Ibn Moja Ibn Abbosdan rivoyat qilgan: Payg'ambarning (ﷺ) sanjog'i qora, bayrog'i esa oq bo'lgan. Termiziy Bara ibn Ozibdan rivoyat qilgan: undan Allohning Elchisi (ﷺ) ragining haqida so'ralganda, u Payg'ambarning (ﷺ) sanjog'i qora, to'rtburchak va "namira" deb ataluvchi matodan bo'lgan, deb javob bergan. (Namira — oq va qora yo'lli jun mato yoki badaviylar kiyadigan jun parcha bo'lib, bu "Al-Muhit" lug'atida izohlangan.) Payg'ambar (ﷺ) uchun "Al-Uqob" deb atalgan sanjoq ham bo'lgan, u qora junda tikilgan edi. Ahmad va Ibn Moja Horis ibn Hassan ibn Al-Bakriydan rivoyat qilgan, u shunday degan: "Biz Madinaga kelganimizda, Payg'ambarni (ﷺ) minbarda ko'rdik, Bilol uning oldida qilichini taqib turardi, Elchining (ﷺ) oldida esa qora sanjoqlar bor edi. Men: «Bu sanjoqlar nima?» deb so'radim. Ular: «Bu Amr ibn Os bo'lib, u yurishdan yangi qaytdi», deyishdi." Termiziy bu rivoyatni quyidagi so'zlar bilan keltirgan: "Madinaga kelib, masjidga kirdim, u odamlarga to'lib ketgan edi, qora sanjoqlar silkinib turardi, Bilol esa Payg'ambarning (ﷺ) oldida qilich taqib turardi. Men: «Gap nimada?» dedim. Ular: «U (ﷺ) Amr ibn Osni ma'lum bir hududga yubormoqchi», deyishdi." Ibn Moja Jobirdan rivoyat qilgan: Payg'ambar (ﷺ) Makka fath qilingan kuni Makkaga kirdi va uning bayrog'i oq edi. Nasoiyda Anasdan rivoyat qilinishicha, Ibn Ummu Maktum Payg'ambarning (ﷺ) ba'zi janglarida u bilan birga qora sanjoq ko'targan. Anasdan yana rivoyat qilinadi: Payg'ambar (ﷺ) Usoma ibn Zaydni Rumliklarga qarshi qo'shin amiri etib tayinlaganida, uning bayrog'ini o'z qo'li bilan bog'lab bergan. Sanjoq bayroqdan farq qiladi. Abu Bakr Al-'Arabi said: "the flag (al-liwa') is tied at the end of the spear and is wrapped around it, whilst the banner (ar-rayah) is tied to the spear but is left for the winds to blow." Al-Tirmidhi also inclined to differentiate between them: when he wrote about the flags, he brought the Hadith of Jabir mentioned previously, and when he commented on the banner, he brought the Hadith of Al-Bara' that was also mentioned previously. The banner (rayah) was used during the war and by the leader of the battle, as narrated in the Hadith of the battle of Mu'tah, when Zayd was killed and Ja'far took the banner. With regards to the flag (liwa'), it used to be placed over the camp of the army as a sign for it, and it used to be held for the Amir of that army, as it came in the Hadith of sending Usamah to Ash-Sham: "...and that the Messenger ﷺ tied his (Usamah's) flag with his hand", i.e. when he appointed him an Amir over the army. The difference between the banner and the flag is that the flag is tied to the end of the spear, and it was called "'alam", which is bigger than the banner, and it is assigned to the place of the leader of the army. It goes wherever he goes, whereas the banner is tied to the spear and left for the winds to blow. The leader of the war looks after it. The banner is called the "mother of the war", so for each army there is usually one banner, but for its divisions, brigades and battalions there are special banners.

The evidence for this is the action of the Prophet (pbuh) because He assigned flags (Alwiyah) and banners (Rayaat) to the army. Ibnu Maja narrated on the authority of Ibnu Abbas that the banner of the Prophet (pbuh) was black and that his flag was white. Tirmithi narrated from Bara bin ‘Azib, that when He was asked about the Rayah of the Messenger of Allah (pbuh), He said that the banner of the Prophet (pbuh) was black, square and made of Namerah, (a woollen cloth which has white and black stripes or a woollen piece of cloth like the one that bedouins wear), which is explained in the dictionary of Al-Muheet. For the Prophet (pbuh) there was a banner called Al-’Uqab that was made of black wool. Ahmad and Ibnu Majah narrated from Al-Harith bin Hassaan bin Al-Bakri who said; “We came to Madinah and we saw the Prophet (pbuh) on the Minbar, with Bilal standing in front of Him wearing his sword, and there were black banners in front of the Messenger (pbuh); “I said ‘What are these banners?’ They said; ‘It is ‘Amr bin ‘Al- ’Aas who has just arrived from an expedition.’” Al-Tirmidhi narrated it with the following wording; “I came to Madinah, entered the Masjid and found it crowded with people and there were black banners swaying and Bilal was wearing a sword in front of the Prophet (pbuh), I said ‘what is the matter?’ They said; ‘He (pbuh) wants to send ‘Amr bin ‘Al-’Aas to a certain area.’” Ibn Majah narrated from Jabir that the Prophet (pbuh) entered Makkah on the day of its conquest and his flag was white. It was also narrated from Anas in An-Nasai that Ibnu Umm Maktoum had with Him a black banner in some of the battles of the Prophet (pbuh). It was also narrated from Anas that when the Prophet (pbuh) appointed Usamah bin Zayd as an Ameer of the army to attack the Romans He tied to Him his flag by his hand. The banner is different from the flag. Abu Bakr Al-’Arabi said; “the flag is tied at the end of the spear and is wrapped around it whilst the banner is tied to the spear but is left for the winds to blow.” Al-Tirmithi also inclined to differentiate between them and when He wrote about the flags He brought the Hadith of Jabir mentioned previously as well as commented on the banner, and brought the Hadith of Al-Bara’a that was also mentioned previously. The banner (Rayah) was used during the war and by the leader of the battle as narrated in the Hadith of the battle of Mu’ta, when Zayd was killed and Ja’afar took the banner. With regards to the flag, (Liwa’a) it used to be placed over the camp of the army as a sign for it, and it used to be held for the Ameer of that army as it came in the Hadith of sending Usamah to Ash-Sham “...and that the Messenger (pbuh) tied his (Usamah’s) flag with his hand”, i.e. when He appointed Him an Ameer over the army. The difference between the banner and flag is that the flag is tied to the end of the spear and it was called “‘Alam” which is bigger than the banner and it is assigned to the place of the leader of the army. It goes wherever He goes, whereas the banner is tied to the spear and left for the winds to blow. The leader of the war looks after it. The banner is called the ‘mother of the war’, so for each army there is usually one banner, but for its divisions, brigades and battalions there are special banners.

Qora bayroqda (rayah) oq rangda “La ilaha illa Allah, Mohammad Ar-Rasool ul-Allah ﷺ” yozilgan, oq bayroqda (liwaa’) esa qora rangda “La ilaha illa Allah, Mohammad Ar-Rasool ul-Allah ﷺ” yozilgan.

It is written on the black banner (rayah) “La ilaha illa Allah, Mohammad Ar-Rasool ul-Allah” in white, and written on the white banner (liwaa’) “La ilaha illa Allah, Mohammad Ar-Rasool ul-Allah” in black.

Birinchi bayroq Islomda bog‘lanган bayroq ‘Abdulloh ibn Jahshning bayrog‘i edi. Sa’d ibn Molik Al-Azdiyga oq yarim oy tasvirlangan qora bayroq bog‘lab berilgan. Bu shuni ko‘rsatadiki, qo‘shin uchun bayroqlar va tug‘lar bo‘lishi shart, va Xalifa qo‘shin ustiga tayinlagan kishiga bayroq yoki tug‘ bog‘laydi. Rayaga kelsak, uni tarqatish Xalifaga ruxsat etilgan, yoki bu ishni brigada qo‘mondonlariga topshirish mumkin. Xalifaning bayroqlarni tarqatishi ruxsat etilganligi haqida, Muslim va Al-Buxoriy Salamah ibn Akva’dan rivoyat qilgan hadisga asoslanadi: Payg‘ambar ﷺ shunday degan: “Men Rayani bir kishiga beraman yoki ertaga Rayani oladigan kishi shunday kishiki, Alloh va Uning Rasuli uni sevadi.” Yoki u shunday degan: “U Allohni va Uning Rasulini sevadi... Alloh uning qo‘liga fath ato etadi.” Shu zahoti Ali (r.a.) paydo bo‘ldi, biz uni kutmagan edik. Shunda ular: “Bu Ali”, dedilar. Shunda Allohning Rasuli ﷺ unga Rayani berdi va Alloh uning qo‘liga fath ato etdi. Brigada qo‘mondoni bayroqlarni tarqatishiga kelsak, bu oldin ikkala rivoyatda kelgan Al-Horis ibn Al-Hassan Al-Bakriy hadisidan tushuniladi, unda qora bayroqlar bor edi: “...birdan qora bayroqlar paydo bo‘ldi”. Bu shuni anglatadiki, qo‘shin bilan ko‘plab Rayalar bor edi, garchi uning amiri bitta kishi, ya’ni ‘Amr ibnul-‘Os bo‘lsa ham, u G‘azotdan qaytayotganda yoki G‘azotga chiqayotganda shunday edi. Bu shuni ko‘rsatadiki, bu Rayalar batalyon qo‘mondonlari bilan birga edi va Rasulullah ﷺ ularni berganini ko‘rsatadigan dalil yo‘q. Shu bilan birga, Xalifaning brigada amirlariga bayroqlarni batalyon qo‘mondonlariga berishiga ruxsat berishi mumkin, bu tashkilot uchun ancha ma’qul, garchi bu mubah (ruxsat etilgan) bo‘lsa ham.

The first flag that was tied in Islam was the flag of ‘Abdullah bin Jahsh. A black banner that had a white crescent was tied to Sa’d ibn Malik Al- Azdi. This indicates that there must be flags and banners for the army and the Khaleefah ties the flag or the banner to whomsoever He appoints over the army. With regards to the Rayah it is allowed for the Khaleefah to allocate it or it can be left to the commanders of brigades. Regarding the fact that it is allowed for the Khaleefah to distribute the flags, it is due to what Muslim and Al-Bukhari narrated from Salamah bin Akwa’a that the Prophet (pbuh) said; “‘I will give the Rayah to a man, or the one who will take the Rayah tomorrow is a man whom Allah and His Messenger love.’ Or He said, ‘He loves Allah and His Messenger... Allah will open up to him.’ All of a sudden, Ali (raw) was there, where we did not expect him. So they said, ‘This is Ali, so the Messenger of Allah (pbuh) gave Him the Rayah and thus Allah opened up to him.’” As regards to the leader of the brigade distributing the flags, it is understood from the Hadith of Al-Harith bin Al-Haassan Al-Bakri which came before in both narrations, which stated that there were black banners; “...suddenly there were black banners”, which means that there were many Rayaat with the army, though its Ameer was one person, who was ‘Amr ibnu Al-’Ass, whether He was coming back from a Ghazwa or going out to a Ghazwa. This indicates that these Rayaat were with the leaders of the battalions and there was no evidence that the Messenger (pbuh) was the one who gave them these Rayaat. However, it is allowed for the Khaleefah to allow the Ameer of the brigades to give the banners to the battalion commanders, and this is much more proper for organisation, although it is Mubah (allowed).