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الْيَمِينُ عَلَى وَجْهَيْنِ أَحَدُهُمَا أَنْ يَحْلِفَ الرَّجُلُ عَلَى شَيْءٍ لَا يَلْزَمُهُ أَنْ يَفْعَلَ فَيَحْلِفُ أَنَّهُ يَفْعَلُ ذَلِكَ الشَّيْءَ أَوْ يَحْلِفَ عَلَى مَا يَلْزَمُهُ أَنْ يَفْعَلَ فَعَلَيْهِ الْكَفَّارَةُ إِذَا لَمْ يَفْعَلْهُ وَ الْأُخْرَى عَلَى ثَلَاثَةِ أَوْجُهٍ فَمِنْهَا مَا يُؤْجَرُ الرَّجُلُ عَلَيْهِ إِذَا حَلَفَ كَاذِباً وَ مِنْهَا مَا لَا كَفَّارَةَ عَلَيْهِ وَ لَا أَجْرَ لَهُ وَ مِنْهَا مَا لَا كَفَّارَةَ عَلَيْهِ فِيهَا وَ الْعُقُوبَةُ فِيهَا دُخُولُ النَّارِ فَأَمَّا الَّتِي يُؤْجَرُ عَلَيْهَا الرَّجُلُ إِذَا حَلَفَ
English translationBab Ul Qaim Publications
Hadith.4297 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "An oath is of two types. One type is when a man swears upon something that he is not obligated to do, yet he swears that he will do it. The other type is when he swears upon something that he is obligated to do; in this case, if he does not fulfill it, he must offer expiation. The second type has three categories. One of them is an oath for which a man will be rewarded if he swears falsely, another for which there is neither expiation nor reward, and the third for which there is no expiation but the punishment is entering the Fire. As for the oath for which a man will be rewarded if he swears falsely and for which no expiation is required, it is when a person swears to protect the life of a Muslim or his property from an oppressor or a thief or anyone who intends harm. As for the oath for which there is neither expiation nor reward, it is when a person swears upon something but later finds an option that is better than his oath, so he leaves the oath and chooses what is better. And as for the oath whose punishment is entering the Fire, it is when a man swears falsely to take the wealth or rights of another Muslim unjustly. This is a 'Ghamus' oath, which necessitates the Fire, and there is no expiation for it in this world."
Translation: Bab Ul Qaim Publications·Thaqalayn link·The Arabic above is the original.
الهوامش1
[6]أي في الصورتين فان الحلف في الصورة الأولى الوجوب و الكفّارة على صورة المخالفة، و في الصورة الثانية وجوب الكفّارة دون أصل الوجوب لانه كان واجبا عليه بدون الحلف، نعم صار وجوب ذلك الفعل مؤكدا حتّى صار تركه أقبح.( مراد).ص 366