It is likewise cited in al-Khaṣāʾiṣ 1/393 and in the tafsīr of Ibn Jarīr, 15/15–16.
Al-Nasāʾī, for his part, recorded it only in his al-Sunan al-Kubrā, which has not yet been published; partial manuscripts are held in the Ẓāhiriyyah Library in Damascus, one of them the Tafsīr volume, where he reproduces the report exactly as Ibn Kathīr quotes it.

Be aware that this narration from Hudhayfah contains a striking lesson: a Companion may at times speak from personal judgment in a way that conflicts with a factual report preserved by others. For that reason the scholars are unanimously agreed that an explicit affirmation outweighs a mere denial, and that the testimony of one who preserved the information is binding upon the one who did not.
Accordingly, Hudhayfah’s (may Allah be pleased with him) denial of the Prophet’s (Allah bless him and grant him peace) praying in Jerusalem and of his tying al-Burāq to the ring carries no weight beside the explicit affirmations of several other Companions—affirmations on which Zirr (may Allah have mercy on him) relied when he contested Hudhayfah’s negation.
Thus Ibn Kathīr concluded:
“Whatever Hudhayfah (may Allah be pleased with him) said in this regard, the corroborated reports from other Companions—concerning the Prophet’s tying of the mount to the ring and his praying in Jerusalem, both those already mentioned and those yet to come—take precedence over his statement.”