Ḥadīth (حديث ḥadīth, pl. Aḥādīth, أحاديث, ʼaḥādīth, also "Traditions") in Islam are the record of the words, actions, and silent approval, traditionally attributed to the Islamic prophet Muhammad. Within Islam the authority of hadith as a source for religious law and moral guidance ranks second only to that of the Quran.
There are many narrations in Sunni and Shia books regarding the 73 sects, but most of the narrations have additions which are not authentic especially what is in some Sunni books that the saved sect will be those who follow me and my companions ما أنا عليه وأصحابي. Leading Sunni Ulama stated that this narration is fabricated.
Our Shia Ulama narrated many narrations about the 73 sects as find in Bisharat Al-Mustafa narrated from Ameerul Mo'mineen (AS) which states that saved sect will be those who follow the real successor of the Prophet (SAWA).
This narration does not mean that all Muslim sects will be in hellfire except one sect, but means that there will be right sect despite of the different sects. The followers of the right sect will be saved because there have obeyed the orders of Allah (SWT) and the Prophet (SAWA).
The 12 successors hadith is common between Sunnis and Shiis.Even then the Twelver Shia are the only ones who uniquely have 12 Imams all of them being from Quraysh. This in itself is an important indication.
There are other explicit traditions in the Shii collections in which the Prophet names the 12 Imams. This can be found in Kamal al-Din of Sh. al-Saduq as one such example.
Such narration is not authentic because all ethnic backgrounds are equal in Islam and the Prophet Muhammad (SAWA) and Infallible Imams have married women from deferent ethnic backgrounds.
In the name of Allah
Such Hadith is not narrated in major Shia sources.
However, there is a similar Hadith in the more recent Shia books (like Bihar al-Anwar), narrated (without a chain) from the Prophet -peace be upon him and his Ahlul Bayt- that conveys a different meaning:
عُلَمَاءُ أُمَّتِي كَأَنْبِيَاءِ بَنِي إِسْرَائِيلَ
The Scholars of My Ummah are like the prophets of Bani-Israel.
This hadith does not state superiority, but similarity. There are different interpretations as to the meaning of this analogy and to whom the prophet is referring when he says "Scholars".
Some experts believe that "scholars" is only referring to the Infallible Imams, and the hadith means that the Imams are Hujjah (Proofs of Allah) to the people, just as those prophets were Hujjah to the people of their time.
Other experts expand the meaning to non-infallible scholars and belive the hadith is stating that just as those prophets were guardians of their people's faith and beliefs, Islamic scholars will guard and preserve the religiosity and beliefs of the Muslim community.
The abovementioned Hadith is narrated in:
Bihar al-Anwar - v2, p22
Mustadrak ul-Wasail - v17, p320
There are many different hadith that are considered hadith qudsi (that is, telling us directly what God says, but not as part of the Qur'anic revelation).
Some of these hadith are shared between Sunnis and Shi'is, and some are specifically Sunni, and some are specifically Shi'i.
As mentioned in the previous answer, each one can be evaluated individually with respect to its authenticity.
Hadeeth Qudsi is narrated in Sunni and Shia books. Our Ulama study the content and the chain of narrators before giving their opinion about the authenticity of it.
We have books on Hadeeth Qudsi compiled by Shia Ulama as well as Sunni Ulama.
This Hadeeth وتركب ذات الفروج السروج is narrated in many of our books of Hadeeth like Wasaa'il al-Shia , V. 11, P. 496 and Tafseer Ali Ibn Ebraheem al-Qummi, V.2 , P. 304, and Mustadrak Al-Wasaa'il, V. 12, P. 335.
Female should ride sitting on Hawdaj (Hedge) and not directly on saddles.
The Prophet (SAWA) and all the prophets (AS) never miss any prayer.
There are narrations from Israelites which claim wrong things against some prophets. Such narrations are rejected and have no value.
This narration is not authentic because some of the narrators like (Mohammad Ibn Ziyad Ibn Easa) is unknown, hence the narration is not authentic at all.
This narration is in Sunni books including Saheeh Muslim (6:2448), Sunan al-Tirmithi (5:52), Sunan Abi Dawoud (8:34), Sunan al-Nasaa'ee 2:705, Ibn Maajah (2:1069) and many other Sunni books.
We, the followers of Ahul Bayt (AS), believe that it is not allowed to kill any animal unless there is a danger from it on us.
Sayid Husain Jafri, in his Origins and Development of Early Shi'a Islam, highlights some of the key narrations about Abu Bakr that are mentioned frequently in Sunni circles. Jafri points out that these particular narrations all go back to 'A'isha, who was obviously supporting her father. I can recommend that you get Jafri's book, as he does some good hadith analysis.
There are many narrations which were fabricated for political reasons. We care only for the authentic narrations which came through authentic chain of narrators from the Prophet (SAWA). You may refer to some Sunni books of 'Elm al-Hadeeth ( knowledge of Hadeeth) to see hundreds of narrations which were fabricated in praise of well known rulers.