The Shiite Apologetics
Question Twenty-four
Does swearing by other than God imply polytheism ?
Answer:
The actual meanings of the words monotheism and polytheism should be searched for in the Quran and in the Prophets tradition, for these are the most valuable criteria for distinguishing between truth and falsehood, as well as between monotheism and polytheism. Thus, any thought and deed should be presented to the value judgment recognized by the logic of Revelation and the criteria available in the Holy Prophets life.
Below are cases regarded by the Quran and the Sunnah indicative of permissions to swear by beings other than God:
- In its enduring verses, the Holy Quran has sworn by such lofty created entities as the Prophets life, mans life, the pen symbol of writing the sun, the moon, the stars, the day and the night, the heaven and the earth, time, the mountains, and the sea:
a) By your life! They are blindly wandering in their intoxication 15:1
b) I swear by the sun and its heat; and the day when it shows; and the night when it draws a veil over it; and the
heaven and Him who made it; and the earth and Him who extended it; and the soul and Him who made it perfect. Then he gave it the inspiration to understand what is right and wrong for it. 91:1-7
c) By the star as it sets. 53:1
d) Nun. By the pen and whatever they record. 68:1
e) By eventide. 103: 1
f) By the daybreak, and the ten nights. 89:1
g) I swear by Mount Tur, and the Book written on an outstretched fine parchment; and the oft-visited House (Ka`bah); and the elevated arch; and the tidal sea. 59:1-6
The following Quranic chapters, too, contain instances of swearing by some phenomena of the world of creation: al-Nazi`at, al-Mursalat, al-Buruj, al-Tariq, al-Balad, al-Tin, and al-Duha.
No doubt, were swearing by beings other than God a cause of polytheism, the Quran, which is the single enactment of monotheism, would never do so, and if such an act were peculiar of God, it would have been explained in the Quran so as to prevent from misunderstanding.
- The Holy Prophet is an example for all Muslims, who view his life and deeds as criteria to differentiate between truth and falsehood. Muslim scholars and the authors of the sihah and masanid have also cited many cases in which the holy Prophet had sworn by other than God:
In his Musnad, Ahmad Ibn Hanbal the leader of the Hanbaliyyah School of law quotes the Messenger of God as having said, I swear by my life that enjoining to do
good and prohibiting from evil is much better than remaining silent.[1]
In his Sahih, one of the six authentic books of the Sunnis, Muslim Ibn Hajjaj quotes the following: A man came to the Prophet peace be upon him and his descendants and asked him, Which gift of charity deserves the greatest reward? The Prophet said: By your fathers life, you will surely know it: the one that you give while you are sound in body, desiring (to withhold your money), fearful of becoming poor, and hopeful of living to be old.[2]
There are, however, some people who disregard the Prophets manifest deed referred to above, and baselessly accuse the majority of Muslims of being polytheists, just because the latter consider swearing by other than God as permissible.
- In addition to the Book of God, and the Prophets Sunnah manifest proof concerning this matter can also be found in the life and manners of his close associates:
`Ali, the Commander of the Faithful, (a.s) swore by his own life: I swear by my own life that your affliction will multiply after me.[3] Also, I swear by my life that if you do not give up your wrong ways and wicked acts, you will surely know those who are seeking you.[4]
[1] Musnad Ahmad, vol. 5, pp. 224-5, Bashir b. Khasasiyyah al-Sundusi's tradition. [2] Sahih Muslim, part 3, printed in Egypt; the book al-Zakat; sub-section Bayan Inna Afdal al-Sadaqa al-Sahih al-Shahih, pp. 93-4 [3] Muhammad `Abduh's Nahj al-Balaghah, sermon 161. [4] Ibid. Letter No. 9; See also sermons 168, 182, 187, and letters number 6 and 54.
With so many narrations and texts available, it is clear that no verdict or opinion can ever pose a threat, nor can any other justifications mar Gods standing mentioned in the Quran, or that of the Prophets close companions such as the Commander of the Faithful, and accuse them of polytheism.
Conclusion
The above reasons clearly prove that it is a legal principle to swear by other than God. From the Book of God, the Prophets Sunnah, and the believers way of life, it is understood that such an act is compatible with monotheism. Should there be a narration apparently opposing the established principle, it should be interpreted in such a manner as to correspond with this Quranic and narrative principle. Below are an ambiguous narration and the answer given to it:
The holy Prophet heard `Umar saying, I swear by my father. The Prophet said, God has forbidden you to swear by your father; anyone who is to swear should from now on either swear by God, or remain silent. This tradition cannot withstand the Quranic challenge and those narrations which permit swearing by other than God. However, it should be said that the reason why the Prophet prohibited `Umar and others from swearing by their fathers was that their fathers were idolaters and polytheists. A disbeliever and idolater are quite unworthy to be sworn by.
