The Prophet ﷺ said, "There are seven whom Allah will shade under His shade on the Day when there is no shade except His shade. A just ruler, a young person who grew up worshipping Allah, a man whose heart is attached to the mosques, two men who loved one another for the sake of Allah, meeting upon that and parting upon that, a man whom a woman of position and beauty calls to herself and he replies, 'I fear Allah,' a man who gives charity so secretly that his left hand does not know what his right hand has spent, and a man who remembers Allah in solitude and his eyes overflow with tears."
عن النبي ﷺ قال: سبعة يظلهم الله تعالى في ظله يوم لا ظل إلا ظله: إمام عدل، وشاب نشأ في عبادة الله، ورجل قلبه معلق في المساجد، ورجلان تحابا في الله اجتمعا عليه وتفرقا عليه، ورجل دعته امرأة ذات منصب وجمال فقال: إني أخاف الله، ورجل تصدق بصدقة فأخفاها حتى لا تعلم شماله ما تنفق يمينه، ورجل ذكر الله خاليا ففاضت عيناه.
Bukhari narrated it in the Book of Zakat (1423), from Musaddad, from Yahya Qattan, from Ubaydullah, who said, Khubayb bin Abdul-Rahman told me, from Hafs bin Asim, from Abu Hurairah, and he related it.Muslim narrated it in the Book of Zakat (1031) from Zuhayr bin Harb and Muhammad bin Muthanna, both from Qattan, with the same chain, and he gave the wording of Zuhayr bin Harb, in which it says, "And a man who gives charity in secret, concealing it so that his right hand does not know what his left hand spends." This is how it was narrated, reversed. The scholars differed over who was responsible for this error. Some said it was his teacher Zuhayr bin Harb, others said it was his teacher's teacher Yahya Qattan, as Ibn Khuzayma stated definitively in his Sahih (358), and others said it was Muslim himself.I say, as for Yahya Qattan, this is unlikely, since Bukhari, Ahmad, and others narrated it through Yahya Qattan correctly. It appears the error occurred with those who transmitted from Muslim, because he related the hadith afterward through Malik bin Anas, from Khubayb bin Abdul-Rahman, without giving its wording, but instead saying, "Similar to the hadith of Ubaydullah," and he said, "And a man attached to the masjid, when he leaves it until he returns to it."Malik's hadith from Khubayb bin Abdul-Rahman appears in the Muwatta, Book of Poetry (14), correctly, except that there was uncertainty regarding the identification of the companion, whether it was Abu Saeed Khudri or Abu Hurairah. Had the wording of "Ubaydullah" differed from the wording of "Malik," he would have pointed it out, just as he pointed out the difference between the wording "a man attached to the masjid" instead of "in the masjid." As for the possibility that the error came from Zuhayr, I have found no justification for that.As for the uncertainty found in Malik's version regarding the companion, whether it was Abu Saeed Khudri or Abu Hurairah, Ibn Abdul-Barr said in Tamhid (2/280), "Everyone who transmitted the Muwatta from Malik narrated this hadith, as far as I know, with uncertainty about whether it was Abu Hurairah or Abu Saeed, except Musab Zubayri and Abu Qurra Musa bin Tariq, who both said in it, from Malik, from Khubayb, from Hafs, from Abu Hurairah and Abu Saeed together, from the Prophet ﷺ... Waqqar narrated it from three of Malik's companions, from Malik, from Khubayb, from Hafs, from Abu Saeed Khudri alone, without mentioning Abu Hurairah, neither jointly nor with uncertainty...The hadith is preserved as being from Abu Hurairah without doubt, through the narration of Khubayb bin Abdul-Rahman, from Hafs bin Asim, from Abu Hurairah, and also through other chains besides this one. The one who narrated it from Khubayb, from Hafs, from Abu Hurairah without any doubt, is Ubaydullah bin Umar bin Hafs bin Asim bin Umar bin Khattab, who is one of the most reliable authorities in hadith, known for his precision in memorization and transmission."