Own work based on

1. عاصم, محمد رزق (2006) (in arabic) رايات الإسلام من اللواء النبوي الأبيض إلى العلم العثماني الأحمر, Cairo: مكتبة مدبولي, pp. 130 : Dr. Asim Muhammad Rizq mentions in his book entitled “The Banners of Islam from the White Prophetic Banner to the Red Ottoman Banner” (Madbouli Library - Cairo, first edition 2006, p. 130): The white Fatimid banners were mentioned in what Al-Qalqashandi referred to regarding the royal instruments, and he stated that among these instruments were the two banners known as the Banner of Praise, and above them were two banners of white silk embroidered with gold. Although Al-Qalqashandi did not clarify the color of these two banners and was satisfied with clarifying the color of the two banners above them, Al-Maqrizi explicitly specified their color, saying that they were of white silk embroidered with gold, not spread out, but wrapped around the bodies of the two spears. This is also indicated by what was mentioned in the Arabic references specifically about this color, including what was mentioned by the author of "the War Systems in Egypt", which stated that the banners of the Fatimids were white and that is why they were called "whitened", and that when Jawhar al-Siqilli came to Egypt, his messenger carried a white banner and went around the people with it to reassure them". (pp. 93-94): "Most Arab sources and references referred to the writings and engravings of the Fatimid banners and flags in general without detail, and it was stated that the Fatimid caliphs used to weave or embroider on their edges the two testimonies of faith and some Quranic verses or religious phrases coupled with their names and titles, and sometimes on them were crescents of gold, each of which had a picture of a lion, made of red brocade...The most common in the writings and inscriptions of these Fatimid banners and flags was the thirteenth Qur’anic verse of Surat al-Saff in which the Almighty God says: “نَصْرٌ مِّن اللَّهِ وَفَتْحٌ قَرِيبٌ.” This is supported by what was mentioned in many Arabic sources and references."
2. Hathaway, Jane (1 February 2012) (in English) A Tale of Two Factions: Myth, Memory, and Identity in Ottoman Egypt and Yemen, State University of New York Press, pp. 97 ISBN: 978-0-7914-8610-8. : "The Ismaili Shi'ite counter-caliphate founded by the Fatimids took white as its dynastic color, creating a visual contrast to the 'Abbasid enemy. It seems to have been under the influence of the Fatimid proselytizing mission, or dawa and the Ismaili da wa more generally-that white became the Shi'ite color, in deliberate opposition to the black of the Abbasid "establishment.""
3. Khaldûn, Ibn (27 April 2015) (in English) The Muqaddimah: An Introduction to History - Abridged Edition, Princeton University Press, pp. 215 ISBN: 978-0-691-16628-5. : "When the Hâshimites divided into factions and the 'Alids went against the 'Abbasids on every possible occasion, they wanted to differ from them in the colour of their flag, and so they used white flags. White was used by the 'Alids throughout the reign of the 'Ubaydid(-Fâțimids). It was also used by the 'Alids who seceded at that time in the East."
4. Vrolijk, Arnoud (31 October 2007) (in English) O ye Gentlemen: Arabic Studies on Science and Literary Culture: In Honour of Remke Kruk, BRILL, pp. 221 ISBN: 978-90-474-2205-1. : "The Shi'a preference for White became apparent when the Fatimid al- Mu'izz ordered his Chancellor, a Slav mamlūk who served as a general of his, namely Abū 'l-Husayn Jawhar al-Șiqilli, to attack Egypt on behalf of the Fatimids and to do so under the aegis of white banners and standards and flags. The reason for this is not immediately clear but it might have been a reaction to the contrasting colour black."