Sunday December 6, 2020 AD Rabi' al-thani 20, 1442 AH
Mansoor Hashemi Khorasani
(14) God’s unity in legislation means that the only legislator in the Universe is God and therefore, nobody except Him should be considered the legislator and no law should be considered valid except for His law and no law should be obeyed except for His law, even if that law is accepted by the majority of the people. (Section: Questions and answers)
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Question & Answer
 

What is the secret of the black flags of Mansoor Hashemi Khorasani?

The secret of Mansoor Hashemi Khorasani’s use of black flag is the following four reasons:

Firstly, using black flag is Sunnah; because the flag of the Messenger of God peace and blessings of God be upon him and his household, was black; as ibn Abbas and Buraidah and Jabir and Aisha and others have narrated this, and Yunus ibn Ubaid Mawla Muhammad ibn Qasim has said: «بَعَثَنِي مُحَمَّدُ بْنُ القَاسِمِ إِلَى البَرَاءِ بْنِ عَازِبٍ أَسْأَلُهُ عَنْ رَايَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَقَالَ: كَانَتْ سَوْدَاءَ مُرَبَّعَةً مِنْ نَمِرَةٍ»[1]; “Muhammad ibn Qasim sent me to Bara’ ibn Azib to ask him about the flag of the Messenger of God peace and blessings of God be upon him and his household, so he said: It was black quadrangle made of Namirah (a kind of fabric)” and it has been narrated from Abu Hurayrah that he said: «كَانَتْ رَايَةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قِطْعَةٌ قَطِيفَةٌ سَوْدَاءُ كَانَتْ لِعَائِشَةَ»[2]; “The flag of the Messenger of God peace and blessings of God be upon him and his household, was a black velvet cloth belonged to Aisha” and Umrah the daughter of Abd ar-Rahman has narrated: «كَانَتْ رَايَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ سَوْدَاءَ مِنْ مِرْطٍ لِعَائِشَةَ مُرَحَّلٍ»[3]; “The flag of the Messenger of God peace and blessings of God be upon him and his household, was an unsewn and painted black cloth belonged to Aisha” and Saeed ibn Musayyib also has narrated the same[4] and Harith ibn Hasān has narrated: «قَدِمْتُ الْمَدِينَةَ فَإِذَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَلَى الْمِنْبَرِ وَبِلَالٌ قَائِمٌ بَيْنَ يَدَيْهِ مُتَقَلِّدًا سَيْفًا وَإِذَا رَايَاتٌ سُودٌ فَقُلْتُ: مَا هَذِهِ الرَّايَاتُ؟ قَالُوا: هَذَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يُرِيدُ أَنْ يَبْعَثَ عَمْرَو بْنَ الْعَاصِ وَجْهًا»; “I came to Medina, so I saw that the Prophet peace and blessings of God be upon him and his household, was on the pulpit and Bilal was standing with a sword on his shoulder in front of him and some black flags were raised, so I said: What are these flags? They said: The Messenger of God peace and blessings of God be upon him and his household, wants to send Amr ibn Aas to a side” and in another narration has been said: «عَمْرُو بْنُ الْعَاصِ قَدِمَ مِنْ غَزَاةٍ»[5]; “Amr ibn Aas has returned from a war” and ibn Sa’d has narrated from his men that they said: «بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَلِيَّ بْنَ أَبِي طَالِبٍ فِي خَمْسِينَ وَمِائَةِ رَجُلٍ مِنَ الْأَنْصَارِ»[6]; “The Messenger of God peace and blessings of God be upon him and his household, sent Ali ibn Abi Talib along with one hundred and fifty men from helpers and riding on a hundred camels and fifty horses while there was a black flag with him” and Qutadah has narrated from Anas that he said: «إِنَّ ابْنَ أُمِّ مَكْتُومٍ كَانَتْ مَعَهُ رَايَةٌ سَوْدَاءُ لِرَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي بَعْضِ مَشَاهِدِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ»[7]; “Ibn Umm Maktum has a black flag with himself in some of the wars of the Prophet peace and blessings of God be upon him and his household which belonged to the Messenger of God peace and blessings of God be upon him and his household”. Also it has been narrated that on the day of the conquest of Mecca, Zubair ibn Awwam entered Mecca among five hundred Arab immigrants and tribes, carrying a black flag with him[8] and Yazid ibn Abi Habib has said: «كَانَتْ رَايَاتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ سُودًا»[9]; “The flags of the Messenger of God peace and blessings of God be upon him and his household, were black” and Hasan has said: «كَانَتْ رَايَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ سَوْدَاءَ تُسَمَّى الْعُقَابَ»[10]; “The flag of the Messenger of God peace and blessings of God be upon him and his household, was black and its name was Uqāb” and this has been narrated from Abi Hurayrah too[11] and it has been narrated from Urwah ibn Zubair that he said: «كَانَتْ رَايَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ سَوْدَاءَ مِنْ بُرْدٍ لِعَائِشَةَ تُدْعَى الْعُقَابَ»[12]; “The flag of the Messenger of God peace and blessings of God be upon him and his household, was black from a cloth belonged to Aisha, and its name was Uqāb” and it has been narrated from Umm Hussain the daughter of Abdullah ibn Muhammad ibn Ali ibn al-Hussain that she said in a narration: «قالَ لِي عَمِّي جَعْفَرُ بْنُ مُحَمَّدٍ: يا بُنَيَّةُ! هَذِهِ رايَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الْعُقابُ، ثُمَّ أَخْرَجَ خِرْقَةً سَوْداءَ، ثُمَّ وَضَعَها عَلَى عَيْنَيْهِ، ثُمَّ أَعْطانِيها فَوَضَعْتُها عَلَى عَيْنَيَّ وَوَجْهِي»[13]; “My uncle Ja’far ibn Muhammad said to me: My daughter! This is the flag of the Messenger of God peace and blessings of God be upon him and his household, and Uqāb. Then he took out a black cloth and put it on his eyes, and then he gave it to me, and I too put it on my eyes and on my face”. Moreover, the flag of Ali ibn Abi Talib in his wars was also black; as Huraith ibn Makhsh has narrated: «إِنَّ رَايَةَ عَلِيٍّ كَانَتْ يَوْمَ الْجَمَلِ سَوْدَاءَ»[14]; “Indeed the flag of Ali on the day of Jamal was black” and it has been narrated form Ali peace be upon him, that on the day of Siffin by pointing at the owner of his flag, Abu Sasan Hudhain ibn Munzar Raqashi, has said:

«لِمَنْ رَايَةٌ سَوْدَاءُ يَخْفِقُ ظِلُّهَا ... إِذَا قِيلَ قَدِّمْها حُضَيْنُ تَقَدَّمَا

يُقَدِّمُهَا لِلْمَوْتِ حَتَّى يُزِيرَهَا ... حِيَاضَ الْمَنَايَا يَقْطُرُ الْمَوْتَ وَالدَّمَا

أَذَقْنَا ابْنَ حَرْبٍ طَعْنَنا وَضِرابَنا ... بِأَسْيافِنا حَتَّى تَوَلَّى وَأَحْجَما

جَزَى اللَّهُ قَوْمًا قَاتَلُوا عَنْ إِمَامِهِمْ ... لَدَى الْمَوْتِ قُدْمًا مَا أَعَفَّ وَأَكْرَمَا»[15]

“For whom is the black flag whose shadow falls? When it is said O Hudhain, bring it forth, it is brought forth. So he sends it to death to bring it to the wells of death from which destruction and blood drip. We tasted our spears and blows to the boy of war, with our swords, until he turned away and fled. May God reward the group who fought along with their Imam to the death, how honorable and noble they were!”

Some scholars have consider it probable that the Messenger of God peace and blessings of God be upon him and his household, was interested in the black flag from the perspective of Tafa’ul, meaning to take as the good omen; as they have said: «إِنَّ الْحِكْمَةَ فِي إِيثارِ الْأَسْوَدَ يَوْمَ الْفَتْحِ الْإِشارَةُ إِلَى ما مَنَحَهُ اللَّهُ تَعالَى بِهِ ذَلِكَ الْيَوْمِ مِنَ السُّؤْدُدِ الَّذِي لَمْ يَتَّفِقْ لِأَحَدٍ مِنَ الْأَنْبِياءِ قَبْلَهُ، وَإِلَى سُؤْدُدِ الْإِسْلامِ وَأَهْلِهِ»[16]; “The wise reason for preferring the color black (سود) on the day of the conquest of Mecca was to refer to «سؤود» meaning victory and dignity that was not achieved for any of the previous Prophets, as well as the victory and dignity of Islam and its people” and it is not unlikely; because «سُؤْدُد» means greatness and glory and honor, and «مُسَوَّد» means Sayyid in the meaning of master and leader; as it has been said in the narration of Qays ibn Aasim: «اتَّقُوا اللَّهَ وَسَوِّدُوا أَكبَرَكم»[17]; “Fear God and make your greater one the master” and it has been said in the narration of ibn Umar: «ما رَأَيْتُ بَعْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَسْوَدَ مِنْ فُلانٍ»[18]; “After the Messenger of God peace and blessings of God be upon him and his household, I did not see anyone to be more Sayyid than that fellow ” and it has been narrated that the Messenger of God peace and blessings of God be upon him and his household, was interested in Tafa’ul and took good names as good omens[19]. Therefore, Mansoor Hashemi Khorasani's use of black flags is following the tradition of the Messenger of God peace and blessings of God be upon him and his household, and the tradition of his guided Caliph, Ali ibn Abi Talib peace be upon him, and this is not strange; because he follows the tradition of the two in everything and continues the blessed movement of the two to establish the pure religion and to fill the earth with justice, and there is no doubt that the most appropriate flag for the one who does this and calls for “Return to Islam” and prepares the grounds for Mahdi to come to power, is the very flag of the Messenger of God peace and blessings of God be upon him and his household, and the flag of Ali ibn Abi Talib peace be upon him.

Secondly, the use of the black flag is more beneficial for the believers on the day when they gather and fight in the way of God; as Sarakhsi in Sharh al-Seir al-Kabir has said: «إِنَّمَا اسْتُحِبَّ فِي الرَّايَاتِ السَّوَادُ لِأَنَّهُ عَلَمٌ لِأَصْحَابِ الْقِتَالِ، وَكُلُّ قَوْمٍ يُقَاتِلُونَ عِنْدَ رَايَتِهِمْ، وَإِذَا تَفَرَّقُوا فِي حَالِ الْقِتَالِ يَتَمَكَّنُونَ مِنْ الرُّجُوعِ إلَى رَايَتِهِمْ، وَالسَّوَادُ فِي ضَوْءِ النَّهَارِ أَبْيَنُ وَأَشْهَرُ مِنْ غَيْرِهِ خُصُوصًا فِي الْغُبَارِ، فَلِهَذَا اسْتُحِبَّ ذَلِكَ»[20]; “The black color in flags is recommended from this perspective that it is a symbol for warriors, and each group fights under their own flag, and whenever they are scattered during the war, they can return to their own flag, and black is brighter and more visible in daylight than other colors, especially in the midst of dust, and for this reason, it is recommended”.

Thirdly, the use of the black flag is a common and conventional custom among those who have suffered a great calamity, to the extent that it traditionally signifies the occurrence of an important and unfortunate event and is considered a form of informing about a catastrophe, and it is probable that this is one of the things that have encouraged Mansoor Hashemi Khorasani to use black flags; because he has suffered a great calamity that has never happened since God has made human being settle on earth, and it is the absence of the Caliph of God on earth that has led to the earth being filled with ignorance and disbelief and oppression and sin, and this is the calamity that despite its vastness and greatness, people are unaware of it, and for this very reason, Mansoor Hashemi Khorasani has used black flags to draw people’s attention to it, and accordingly he will not lower these flags until this calamity ends, God willing.

Fourthly, the use of the black flag is a clear confrontation with an oppressive and corrupt group called ISIS; because this group appeared in the Levant and Iraq shortly before the advent of Mansoor Hashemi Khorasani in Khorasan, and used black flags to invite toward the sovereignty of a misguided man named Abu Bakr al-Baghdadi who misguides others. So when Mansoor Hashemi Khorasani saw it, he used black flags to invite toward the sovereignty of Mahdi so that in this way, he stands against this great and dangerous deviation from the path of Islam; as he himself has said in a part of the honorable book “Return to Islam” referring to this sinister group:

“Therefore I wanted to prevent from this sedition and take away the battle field from such individuals. Yet I heard that a voice of the wrong is rising from the west, therefore I wanted that a voice of the truth also be heard from the east so that only one voice is not heard in the world, lest Muslims gather around the wrong and God’s wrath falls down on them. Because sovereign ruling only belongs to God and He will bestow that to anyone of His servants who He wills, and He has not willed anybody other than Mahdi Fatimid with whom household of Prophet Mohammad and all Muslims are content.”[21]

This is the secret of Mansoor Hashemi Khorasani’s use of black flags.

↑[1] . Musnad Ahmad, vol 30, page 589; At-Tarikh Al-Kabir Lilbukhari, vol 8, page 403; Sunan Abi Davud, vol 3, page 32; As-Sunan Al-Kubra Lin-Nisa’I, vol 8, page 19; Sunan At-Tirmidhi, vol 4, page 196; Sunan Al-Bayhaqi, vol 6, page 589; Musnad Abi Ya’la, vol 3, page 255; Musnad Al-Raviani, vol 1, page 273; Akhlaq an-Nabi li abi ash-Shaykh al-Asbahani vol 2, page 413
↑[2] . Al-Kamil li ibn Udai, vol 3, page 457; the history of Damascus li ibn Asakir, vol 4, page 225
↑[3] . Musannaf ibn Abi Shaybah, vol 6, page 532; Akhlaq an-Nabi li abi ash-Shaykh al-Asbahani, vol 2, page 418; Sharh as-Sunnah LilBaghwi, vol 10, page 404
↑[4] . The history of Khalifhah ibn Khayyat, page 67; the history of Damascus li ibn Asakir, vol 42, page 73
↑[5] . Musannaf ibn Abi Shaybah, vol 6, page 532; the history of Median li ibn Shabat, vol 1, page 301; Musnad Ahmad, vol 25; page 303; Sunan At-Tirmidhi, vol 5; page 245; Sunan al-Bayhaqi, vol 6, page 590; Ma’rifah as-Sahabah li abi Na’im, vol 2, page 791; the history of Tabari, vol 1, page 217; Al-Azimah li abi ash-Shaykh al-Asbahani, vol 4, page 320; Al-Ma’jam al-Kabir liltabarani, vol 3, page 255
↑[6] . At-Tabaqat al-Kubra li ibn Sa’d, vol 2, page 164; Maghazi al-Waqidi, vol 3, page 984
↑[7] . Nisa’i has narrated it with this term in al-Sunan al-Kubra (vol 8, page 19).
↑[8] . Maghazi al-Waqidi, vol 2, page 819
↑[9] . At-Tabaqat al-Kubra li ibn Sa’d, vol 1, page 352
↑[10] . Musannaf ibn Abi Shaybah, vol 6, page 533; At-Tabaqat al-Kubra li ibn Sa’d, vol 1, page 352; Al-Anwar fi Shama’il an-Nabi al-Mukhtar Lilbaghwi, page 592
↑[11] . Ibn Udai has narrated it in al-Kamil (vol 5, page 475).
↑[12] . Sharh al-Seir al-Kabir Lilsarakhsi, page 71, and the same in Maghazi al-Waqidi (vol 2, page 649).
↑[13] . Basa’ir ad-Darajat Lilsafaar, page 207
↑[14] . Musannaf ibn Abi Shaybah, vol 6, page 533; al-Mu’talif wal-Mukhtalif Lildariqatni, vol 4, page 2087
↑[15] . Al-Futuh li ibn al-A’tham, vol 3, page 28; the history of at-Tabari, vol 5, page 37; Tajarib al-Umam li ibn Maskuyah, vol 1; page 532; Ansab al-Ashraf Lilbaladhiri, vol 2, page 270; Murawwij adh-Dhahab Lilmas’udi, vol 3, page 48; al-Kamil fi at-Tarikh li ibn al-Athir, vol 2; page 650; Baghyat al-Talab li ibn al-Adim, vol 6, page 2834
↑[16] . Muntahi al-Sa’al ala Wasa’il al-Wusul ila Shami’il ar-Rasul Lilhaji, vol 1, page 517, and has attributed it to scholars
↑[17] . Musnad Ahmad, vol 34, page 217; al-Adab al-Mufrad Lilbukhari, page 188; Shi’b al-Iman Lilbayhaqi, vol 5, page 41
↑[18] . As-Sunnah li abi Bakr ibn al-Khalal, vol 2; page 442; al-Ahad wa al-Mathani li ibn Abi Aasim, vol 1, page 379; Ma’rifah as-Sahabah li Abi Na’im, vol 5, page 2496; al-Ma’jam al-Kabir Liltabarani, vol 12, page 387
↑[19] . See: Sunan ibn Majah, vol 2; page 170; Sharh Mushkil al-Athar Liltahawi, vol 5, page 99; Sahih ibn Haban, vol 13, page 493.
↑[20] . Sharh al-Seir al-Kabir Lilsarakhsi, page 72
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