The above tradition has also been narrated on the authority of Yunus through a different chain of transmitters.

This hadith has been reported on the authority of lbn 'Umar through two different chains of transmitters.

It has been narrated on the authority of the same narrator through another chain of transmitters with the same difference in the wording.

A similar tradition has been narrated on the authority of Hisham b. Hassan through a different chain of transmitters.

This hadith has been narrated on the authority of Zuhri through a different chain of transmitters with a slight variation of wording.

This hadith has been narrated on the authority of Khalid al-Hadhdha' through different chains o transmitters.

This hadith has been narrated through different chains of transmitters on the authority of Shu'ba with a slight variation of wording.

Ibn `Abbas said, "When Allah's Apostle was on his deathbed and there were some men in the house, he said, 'Come near, I will write for you something after which you will not go astray.' Some of them ( i.e. his companions) said, 'Allah's Apostle is seriously ill and you have the (Holy) Qur'an. Allah's Book is sufficient for us.' So the people in the house differed and started disputing. Some of them said, 'Give him writing material so that he may write for you something after which you will not go astray.' while the others said the other way round. So when their talk and differences increased, Allah's Apostle said, "Get up." Ibn `Abbas used to say, "No doubt, it was very unfortunate (a great disaster) that Allah's Apostle was prevented from writing for them that writing because of their differences and noise."

When the time of the death of the Prophet approached while there were some men in the house, and among them was `Umar bin Al-Khatttab, the Prophet said, "Come near let me write for you a writing after which you will never go astray." `Umar said, "The Prophet is seriously ill, and you have the Qur'an, so Allah's Book is sufficient for us." The people in the house differed and disputed. Some of them said, "Come near so that Allah's Apostle may write for you a writing after which you will not go astray," while some of them said what `Umar said. When they made much noise and differed greatly before the Prophet, he said to them, "Go away and leave me." Ibn `Abbas used to say, "It was a great disaster that their difference and noise prevented Allah's Apostle from writing that writing for them.

Abu Dawud said; In this tradition the other narrators have differed from the narrator Wakl. This has been narrated by Wakl, and Shu’bah from Abu Ishaq, from Sa’ld b. Jubair, from Ibn ‘Abbas as his own statement (and not from the Prophet)

This tradition has been hanoed down through a different chain of transmitters on the authority of Hisham with aslight variation in the wording.

The same tradition has been narrated by the same authority through another chain of transmitters with a slight difference in wording.

This tradition has been narrated on the authority of Abu Ayyub through a different chain of transmitters having the same wording.

The Qur'an is recited in every prayer and in those prayers in which Allah's Apostle recited aloud for us, we recite aloud in the same prayers for you; and the prayers in which the Prophet recited quietly, we recite quietly. If you recite "Al-Fatiha" only it is sufficient but if you recite something else in addition, it is better.

Allah's Apostle offered witr prayer at different nights at various hours extending (from the `Isha' prayer) up to the last hour of the night.

A similar hadith has been transmitted by a different chain of narrators, but the hadith narrated by Ibn Juraij is more detailed and complete.

On the Day of `Id the Prophet used to return (after offering the `Id prayer) through a way different from that by which he went.

Narrated Abu Huraira through different narrators that the Prophet said, "It is Allah's right on every Muslim that he should take a bath (at least) once in seven days."

Some narrators added something more in their version.

Abu Dawud said: His word "And keep silence" is not guarded; it has been narrated by Sulaiman al-Taimi alone in his version.

This hadith has been narrated with the same chain of transmitters with the difference that here instead of" Urwat al-Bariqi" there is" Urwa b. ja'd."

This hadith has been narrated on the authority of Jabir through another chain of transmitters, but with this difference that there is no mention of the Angels and the weeping of a female mourner.

This hadith has been reported by Alqama b. Wa'il on the authority of his father with a different chain of transmitters and with a slight variation of wording.

This hadith has been narrated by Hisham b. 'Urwa with the same chain of transmitters except (with this difference) that the word mutawashshihan was used and not the word mushtamilan.

The above tradition has also been narrated through two different chains of transmitters on the authority of Abu Sa'id Khudri and Yahya, respectively.

Ishaq b. Suwaid reported through the same chain of transmitters but for the difference that he substituted the word" gourd" for" waterskin" (meant for preserving wine).

Another chain reports the same except a different verb was used for the break of the neck and he said "do not bring him near perfume, for he will be raised on the Day of Resurrection reciting the Talbiyah.”

The Prophet said, "A believer to another believer is like a building whose different parts enforce each other." The Prophet then clasped his hands with the fingers interlaced (while saying that).

Whenever Allah's Apostle intended to lead a Ghazwa, he would use an equivocation from which one would understand that he was going to a different destination .

Allah's Apostle said, "Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one."