Majmu' al-Fatawa - Ibn Taimiya - (11/506)

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As for swearing by anyone other than Allah—whether angels, prophets, shaykhs, kings, or others—it is prohibited and does not constitute a binding oath, by agreement of the imams. Their only disagreement concerned swearing specifically by the Messenger of Allah, peace and blessings be upon him. The majority hold that an oath sworn by him or by anyone else is not binding. The Prophet, peace and blessings be upon him, said:

“Whoever wishes to swear an oath, let him swear by Allah or remain silent.”

He also said:

“Whoever swears by anyone other than Allah has associated partners with Him.”

Thus, whoever swears by his shaykh, his shaykh’s tomb, his life, or his right over Allah; by kings, the sultan’s favor, the sword, or the Kaaba; by his father, his father’s tomb, or anything similar—such swearing is prohibited, and his oath is not binding, by agreement of the Muslims.

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As for someone saying to a person who reproves him, “You are a follower of the religious law,” this is a correct statement. If, however, he means by this that he does not follow the religious law, or is not obliged to follow it, and that “I am not bound to follow it,” then the term “religious law” has come to have three meanings in common usage: the revealed law, the interpreted law, and the altered law.

فَصْلٌ: وَأَمَّا الْحَلِفُ بِغَيْرِ اللَّهِ مِنْ الْمَلَائِكَةِ وَالْأَنْبِيَاءِ وَالْمَشَايِخِ وَالْمُلُوكِ وَغَيْرِهِمْ فَإِنَّهُ مَنْهِيٌّ عَنْهُ غَيْرُ مُنْعَقِدٍ بِاتِّفَاقِ الْأَئِمَّةِ وَلَمْ يُنَازِعُوا إلَّا فِي الْحَلِفِ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَاصَّةً. وَالْجُمْهُورُ عَلَى أَنَّهُ لَا تَنْعَقِدُ الْيَمِينُ لَا بِهِ وَلَا بِغَيْرِهِ وَقَدْ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {مَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاَللَّهِ أَوْ لِيَصْمُتْ} وَقَالَ: {مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ أَشْرَكَ} فَمَنْ حَلَفَ بِشَيْخِهِ أَوْ بِتُرْبَتِهِ أَوْ بِحَيَاتِهِ أَوْ بِحَقِّهِ عَلَى اللَّهِ أَوْ بِالْمُلُوكِ أَوْ بِنِعْمَةِ السُّلْطَانِ أَوْ بِالسَّيْفِ أَوْ بِالْكَعْبَةِ أَوْ أَبِيهِ أَوْ تُرْبَةِ أَبِيهِ أَوْ نَحْوِ ذَلِكَ كَانَ مَنْهِيًّا عَنْ ذَلِكَ وَلَمْ تَنْعَقِدْ يَمِينُهُ بِاتِّفَاقِ الْمُسْلِمِينَ. فَصْلٌ: وَأَمَّا قَوْلُ الْقَائِلِ: لِمَنْ أَنْكَرَ عَلَيْهِ أَنْتَ شَرْعِيٌّ. فَكَلَامٌ صَحِيحٌ فَإِنْ أَرَادَ بِذَلِكَ أَنَّ الشَّرْعَ لَا يَتَّبِعُهُ أَوْ لَا يَجِبُ عَلَيْهِ اتِّبَاعُهُ وَأَنَا خَارِجٌ عَنْ اتِّبَاعِهِ فَلَفْظُ الشَّرْعِ قَدْ صَارَ لَهُ فِي عُرْفِ النَّاسِ " ثَلَاثُ مَعَانٍ " الشَّرْعُ الْمُنَزَّلُ وَالشَّرْعُ الْمُؤَوَّلُ وَالشَّرْعُ الْمُبَدَّلُ.