the Bringer of harm and benefit.
If we are not going to swear by Allah, then let us remain silent and refrain from swearing by anything else, for that is shirk, as comes in the hadith recorded by Abu Dawud and al-Hakim on the authority of Ibn ʿUmar: “Whoever swears by other than Allah has fallen into disbelief.”
Once the Companions (may Allah be pleased with them) learned of this prohibition, they abandoned the practice completely; they would swear only by Allah or by His exalted attributes. For that reason ʿUmar (may Allah be pleased with him) said, “By Allah, from the moment I heard the Messenger of Allah ﷺ forbid it, I have never sworn by them—neither intentionally nor when quoting someone else’s words.” All of this was to shield themselves from what is forbidden and to keep a safe distance from it.
Points derived from the hadith
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Swearing by one’s forefathers is prohibited, and that specific example makes clear that the ban applies to swearing by anything whatsoever. It is impermissible for any created being, no matter who he is, to make an oath by other than Allah, Glorified and Exalted. Allah Himself, however, may swear by whatever part of His creation He wills. Accordingly, it is not lawful to swear by anything other than Allah or His attributes, no matter how great the thing invoked—whether the Prophet ﷺ, the Honored Kaʿbah, or anything else.
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Whoever is tempted to swear by other than Allah should remain silent; that is safer for him.
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The reason for the prohibition is that an oath is meant to confirm a statement by invoking the One regarded as greatest and most capable of punishment and retribution—qualities that belong solely to Allah. Directing an oath to anyone else is kufr (disbelief), as stated in the hadith of Ibn ʿUmar. Yet it is a form of disbelief that does not expel a person from the religion, for disbelief has various kinds and levels.
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With regard to the wording that appears to contradict this prohibition—his ﷺ statement, “He will succeed, by his father, if he is truthful”—some scholars judged the phrase unauthentic. Ibn ʿAbd al-Barr said, “This wording is not reliably transmitted.” Others suggested that “by his father” is a scribal corruption of “by Allah”; Ibn Hajar considered that possible. A further view is that such phrases sometimes slip from the tongue without any intention of taking an oath. Al-Nawawi mentioned that it may have been permitted at first and then abrogated.
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The merit of ʿUmar (may Allah be pleased with him) is evident in his quick compliance, keen understanding, and pious restraint: he neither swore by other than Allah himself nor even repeated another person’s oath that invoked something else, lest his tongue become accustomed to it, making it easy and habitual.