Perhaps this is the same person; nor is it unlikely that he also narrated from al-Zuhri, by way of narration among peers. Allah knows best.

Note: Al-Saghani included it in Mashariq al-Anwar (2/145) on the authority of Anas—may Allah be pleased with him—attributing it to al-Bukhari by means of a reference symbol. Ibn al-Malak, its commentator, explicitly stated this, while the annotator wrote: “We did not find it in Sahih al-Bukhari; this should be verified.” We have no doubt that attributing the hadith to al-Bukhari is an error, for several reasons:

First, we did not find it in his Sahih. Rather, it contains the hadith of Ibn Abbas: “Beware the supplication of the oppressed, for there is no barrier between it and Allah.” It will come at (772). It therefore appears that he confused this hadith with that one.

Second, Shaykh al-Nabulsi did not mention it at all in al-Dhakhair.

Third, al-Hafiz Ibn Hajar said, in his commentary on the hadith of Ibn Abbas (3/281):

“His saying, ‘a barrier’: even if he is disobedient, as stated in the hadith of Abu Hurayrah recorded by Ahmad and attributed to the Prophet: ‘The supplication of the oppressed is answered, even if he is wicked; his wickedness is only against himself.’ Its chain is good.”

I say: Had this hadith been in Sahih al-Bukhari, he would have referred to it in his commentary and had no need to cite Musnad Ahmad, since it ranks several degrees below al-Bukhari in authenticity. This is clear to anyone familiar with al-Hafiz’s commentary, for it was his practice, when commenting on a hadith, to mention its routes of transmission and corroborating reports found in the Sahih before anything else. The hadith of Abu Hurayrah has already preceded it.