perhaps it is this, and it is not far-fetched that he also has a narration from al-Zuhrī in the context of peers narrating from each other. And Allāh knows best. (Note) Al-Ṣaghānī mentioned it in "Mashāriq al-Anwār" (2/145) as a ḥadīth of Anas (raḍiya Allāhu ʿanhu) attributing it to al-Bukhārī with a symbol, and the commentator Ibn al-Malik confirmed this and the annotator said: "We did not find it in Ṣaḥīḥ al-Bukhārī, so it should be reviewed." And we do not doubt that attributing it to al-Bukhārī is a mistake for several reasons: first, we did not find it in his "Ṣaḥīḥ," but rather he has the ḥadīth of Ibn ʿAbbās: "Beware of the supplication of the oppressed, for there is no barrier between it and Allāh," which will be mentioned (772), so it seems he confused this with that. Second, Shaykh al-Nābulusī did not mention it at all in "al-Dhakhāʾir." Third, al-Ḥāfiẓ Ibn Ḥajar said in the explanation of the ḥadīth of Ibn ʿAbbās (3/281): "His saying (barrier) even if he is disobedient, as it came in the ḥadīth of Abū Hurayrah narrated by Aḥmad as elevated: The supplication of the oppressed is answered even if he is sinful, for his sin is against himself. And its isnād is good." I said: If the ḥadīth were in "Ṣaḥīḥ al-Bukhārī," he would have pointed to it in the explanation, and sufficed with it instead of quoting from the Musnad of Aḥmad because it is several degrees below al-Bukhārī in authenticity, and this is a clear matter not hidden from anyone familiar with the explanation of al-Ḥāfiẓ, for it is his habit when explaining to point to the paths of the ḥadīth and its witnesses in the "Ṣaḥīḥ" before anything else. And the ḥadīth of Abū Hurayrah was mentioned before it