Is it permissible to swear by the mushaf or to swear on the mushaf, such as saying, "By the mushaf, I will do such and such"?

The questioner : May Allah reward you. A message arrived from your brother in Allah, whose name is symbolized by the letters ain, jim, and ya. He asks, "O Shaykh Muhammad, is it permissible to swear by the mushaf or to swear on the mushaf? For example, saying, 'By the mushaf, I will do such and such.' What is the ruling of the Shari'ah in your view regarding this?"

The Shaykh : This question, or rather, we should elaborate on the answer to it, because swearing by something indicates that the one swearing holds that thing in special reverence. For this reason, it is not permissible for anyone to swear except by Allah the Exalted, by one of His names or by one of His attributes, such as saying, "By Allah, I will certainly do it," or "By the Lord of the Ka'bah, I will certainly do it," or "By the majesty of Allah, I will certainly do it," or the like of the attributes of Allah (Glorified and Exalted is He). The mushaf contains the speech of Allah, and the speech of Allah the Exalted is among His attributes. It is, I mean the speech of Allah, an essential and actual attribute. With regard to its origin, Allah the Exalted has always been and will always be described by it, because speech is a perfection, so from this perspective it is among the essential attributes of Allah, as He has always been and will always be a Speaker, doing what He wills. With regard to its individual instances, it is among the actual attributes, because He speaks whenever He wills. Allah the Exalted said: Thus, He coupled the saying with the will, which is evidence that the speech of Allah is connected to His will and His choice. The texts on this matter are numerous and mutually reinforcing, indicating that the individual instances of the speech of Allah occur according to what His wisdom requires. By this, we know the invalidity of the statement of those who say that the speech of Allah is eternal and cannot be a follower of His will, and that it is the meaning that subsists in itself, and not the thing that is heard by those whom Allah (Mighty and Majestic) speaks to. Indeed, this is a false statement, and its reality is that its proponent has made the speech of Allah... The Shaykh al-Islam (may Allah have mercy on him) authored a book known as al-Tash'isina, in which he refuted this statement from ninety angles.
If the mushaf contains the speech of Allah, and the speech of Allah the Exalted is among His attributes, then it is permissible to swear by the mushaf by saying, "By the mushaf," intending the speech of Allah (Mighty and Majestic) contained therein. The Hanbali jurists (may Allah have mercy on them) explicitly stated this. However, it is better for a person to swear by what does not cause confusion for listeners, by swearing by the name of Allah (Mighty and Majestic), saying, "By Allah," or "By the Lord of the Ka'bah," or "By the One whose hand is in control," or the like of things that the common people do not find objectionable and which do not cause confusion for them. Informing people of what they know and what their hearts find reassuring is better and more preferable.
If swearing is only by Allah, His names, and His attributes, then it is not permissible for anyone to swear by other than Allah, not by the Prophet, not by Jibril, not by the Ka'bah, nor by any other of the created things. The Prophet (peace and blessings be upon him) said: And he (peace and blessings be upon him) said: If a person hears someone swearing by the Prophet, or by the life of the Prophet, or by the life of another person, he should forbid him from doing so, and he should make it clear to him that this is forbidden and not permissible. However, his forbidding and clarification should be done with wisdom, with gentleness and softness, and by turning to the person with the intention of advising him and lifting him out of this forbidden act. This is because some people are overcome by anger when commanded or forbidden, and they become angry, their faces turn red, and their neck veins bulge. Perhaps in this state, he feels that he is forbidding him out of revenge for himself, so Satan casts this defect into his heart. If a person were to place people in their proper stations and call to Allah with wisdom, gentleness, and kindness, that would be closer to acceptance. It is established from the Prophet (peace and blessings be upon him): It is not hidden from many of the listeners what happened with the Prophet (peace and blessings be upon him) in the story of the Bedouin who came to the mosque and urinated in a part of it. The people rebuked him and shouted at him, but the Prophet (peace and blessings be upon him) forbade them from doing so. When he finished urinating, the Prophet (peace and blessings be upon him) called him and said to him: or as he (peace and blessings be upon him) said. Then he ordered his companions to pour a bucket of water over the urine. By this, the harm was removed and the place was purified, and the intended purpose regarding the advice to this ignorant Bedouin was achieved. Thus, it is necessary for us in calling the servants of Allah to the religion of Allah to be callers to Allah (Glorified and Exalted is He), following the path that is closest to conveying the truth to the hearts of creation and reforming them. And success is from Allah.