Note / Clarification: In the manuscripts this word has been distorted into "al-San'ani".

Grading: The hadith itself is "sahih", but the chain under consideration is "da'if" (weak) because of Abu Sa'd al-Baqqal.
Technical note / Defect ('illah): Abu Sa'd al-Baqqal's name is Sa'id bin al-Marzuban; however, this chain has other mutaba'at (corroborating narrations).

Reference / Source: It was recorded by 'Abd bin Humayd (580) and al-Khatib al-Baghdadi in his book "al-Asma' al-Mubhamah" (p. 225) through Ya'la bin 'Ubayd, with this same chain.

Reference / Source: It was recorded by Imam al-Tabarani in "al-Mu'jam al-Kabir" (11949) through Khalid al-Hadhdha', and by al-Tabarani (11705) and al-Isma'ili in "Mu'jam al-Shuyukh" (272) through Ash'ath bin Sawwar; both of them narrate it from 'Ikrimah.

Technical note / Defect ('illah): Qatadah bin Di'amah al-Sadusi narrated it from 'Ikrimah, but there is disagreement reported from him in its chain and text, the details of which are as follows.

Reference / Source: Thus Hisham al-Dastuwa'i narrated it via Qatadah from 'Ikrimah from Ibn 'Abbas ('Abd Allah bin 'Abbas, may Allah be pleased with them both) with the same meaning, as found in Abu Dawud (3297), al-Tahawi's "Sharh Mushkil al-Athar" (2153), al-Tabarani (11829) and al-Bayhaqi (10/79).

Details of the narration: Sa'id bin Abi 'Arubah also narrated it from 'Ikrimah with the same meaning, but he reported it as "mursal" and did not mention Ibn 'Abbas (Abu Dawud 3298, al-Bayhaqi 10/79). Whereas Hammam bin Yahya al-'Awdhi narrated it with the chain 'Ikrimah from Ibn 'Abbas as "mawsul" (connected), but added in the text the words "wal-tuhdi badanatan" (and let her offer a camel as a sacrificial animal).
Reference / Source: This narration of Hammam is in Musnad Ahmad (2134, 2139, 2278, 2834), al-Darimi (2380), Abu Dawud (3296), Abu Ya'la (2737), al-Tahawi's "Sharh Mushkil al-Athar" (2151) and "Sharh Ma'ani al-Athar" (3/131), al-Tabarani (11828) and al-Bayhaqi (10/79).
Technical note / Defect ('illah): These additional words about the hady (sacrifice of a camel) are not found in any of the other earlier routes, although those narrators are greater in number.

Corroborating chains and supporting reports: On the mention of the hady (badanah), Hammam bin Yahya was corroborated by Matar al-Warraq, who reported it with the chain 'Ikrimah from Ibn 'Abbas. This narration is found in Ibrahim bin Tahman's "Mashyakhah" (29), Abu Dawud (3303), Abu Bakr al-Shafi'i's "al-Ghaylaniyyat" (714, 715) and al-Bayhaqi (10/79).

Technical note / Defect ('illah): 'Abd al-'Aziz bin Muslim al-Qasmali contradicted Ibrahim bin Tahman and narrated it via Matar al-Warraq with the chain 'Ikrimah from 'Uqbah bin 'Amir (may Allah be pleased with him) (al-Tahawi 2152); that is, he dropped the name of Ibn 'Abbas from it and made it part of the Musnad of 'Uqbah bin 'Amir. In Musnad Ahmad (17793) too the narration is like this, but there the manuscripts have "Mutarrif" in place of Matar, which raises doubt, whereas this narration is known only from Matar al-Warraq.
Grading: Matar al-Warraq is a "da'if" narrator; his narration is accepted only in corroborating chains and supporting reports, and his word is not a proof when he contradicts others.
Corroborating chains and supporting reports: Sufyan al-Thawri contradicted Matar and narrated it from his father (Sa'id bin Masruq) from 'Ikrimah from 'Uqbah bin 'Amir, but without mentioning the "hady" (sacrifice) (Abu Dawud 3304, al-Bayhaqi 10/79-80).

Grading: This narration will come later with Imam al-Hakim (8025), in which the "expiation for an oath" is mentioned, but its chain is "da'if".
Technical note / Defect ('illah): The reason for its weakness is the poor memory of Sharik bin 'Abd Allah al-Nakha'i (al-Qadi), and moreover he contradicted all the other narrations of Ibn 'Abbas. Imam al-Bayhaqi (10/80) says that Sharik al-Qadi is alone in narrating this.

Important point: This hadith is also narrated in the Musnad of 'Uqbah bin 'Amir (may Allah be pleased with him) himself, but none of its sahih narrations mention the "badanah" (camel) or the "hady" (sacrifice).

Reference / Source: It was recorded by Ahmad (17386), al-Bukhari (1866), Muslim (1644), Abu Dawud (3299) and al-Nasa'i (4777).
Grading: Imam al-Bukhari stated explicitly in "al-Tarikh al-Kabir" (5/204), in the entry on 'Abd Allah bin Malik al-Yahsubi, that the mention of the "hady" (sacrifice) in this narration is not sahih.

Grading: Another "da'if" chain (which includes the narrator 'Ubayd Allah bin Zahr) mentions that the Prophet (peace and blessings be upon him) ordered her to fast for three days! See the detailed discussion of it under "Musnad Ahmad" (17306).

Details of the narration: This hadith is also narrated in the Musnad of Anas bin Malik (may Allah be pleased with him), with no mention of the hady or fasting (Ahmad 12038, al-Bukhari 1865, Muslim 164). Likewise, the hadith of Abu Hurayrah (may Allah be pleased with him) does not mention either of them (Ahmad 8859, Muslim 1643).

Grading: The hady is also mentioned in the hadith of 'Imran bin Husayn (may Allah be pleased with him), which will come later with the author (al-Hakim) at (8040), but its chain is "da'if".

General principle: 'Allamah al-Shawkani (may Allah have mercy on him) says: Apparently these hadiths concern a vow in which no specific deed was named, because interpreting the unrestricted in light of the restricted is obligatory. As for vows that name something specific: if it is a vow of obedience and it is beyond a person's ability, there is an "expiation for an oath" for it, and if it is within his ability, fulfilling it is obligatory (whether it is bodily or financial). If the vow is one of sin, fulfilling it is not permissible, it is not binding, and no expiation is due for it. If the vow is for a permissible deed, it apparently becomes binding and expiation is due for not doing it, as is established in the story of the woman who vowed to walk. And if the vow is beyond one's capacity, expiation is due for it, as established by the hadith "Whoever makes a vow that he is not able to fulfil". This is the scholarly summary of what is derived from the sahih hadiths.

Reference / Source: For further detail see Ibn Hazm's "al-Muhalla" (7/264).