1536 - Muslim ibn Ibrahim narrated to us, Hisham narrated to us, from Yahya, from Abu Ja'far, from Abu Hurayrah that the Prophet, peace and blessings be upon him, said: "Three supplications are answered, there is no doubt in them: the supplication of a parent, the supplication of a traveler, and the supplication of the one who is wronged."(1)

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(1) Good due to corroborating evidence, but this chain of transmission is weak due to the unknown identity of Abu Ja'far, who is the Ansari mu'adhdhin.
Ibn Hibban's statement in his "Sahih" that the name of Abu Ja'far is Muhammad ibn Ali ibn al-Husayn ibn Ali was rejected by al-Hafiz in "Tahdhib al-Tahdhib" with his words: This is not sound, because Muhammad ibn Ali was not a mu'adhdhin, and because this Abu Ja'far explicitly stated his hearing from Abu Hurayrah in several hadiths, whereas Muhammad ibn Ali ibn al-Husayn did not reach the time of Abu Hurayrah, so it is established that he is someone else. Hisham: he is Ibn Abi Abdullah al-Dastuwa'i, and Yahya: he is Ibn Abi Kathir al-Ta'i.
It was also recorded by Ibn Majah (3862), al-Tirmidhi (2017) and (3747) and (3748) via the route of Yahya ibn Abi Kathir, with this chain. Al-Tirmidhi said: This hadith is good.
It is in "Musnad Ahmad" (7510), and "Sahih Ibn Hibban" (2699).
Ibn Hibban (875) and al-Tabarani in "al-Awsat" (6534) recorded via the route of 'Ulayy ibn Rabah, from Abu Hurayrah, raised to the Prophet: "Beware the supplication of the one who is wronged," and its chain is sound.
Al-Tabarani recorded in "al-Du'a" (1316) via the route of 'Ata' ibn Yasar, from Abu Hurayrah, raised to the Prophet: "Three whose supplication Allah does not reject: the one who remembers Allah much, the supplication of the one who is wronged, and the just ruler."
Its chain is good.
It has a supporting witness from the hadith of 'Uqbah ibn 'Amir in the collections of 'Abd al-Razzaq (19522), Ahmad (17399), and Ibn Khuzaymah (2478), and another from the hadith of Anas ibn Malik, in al-Bayhaqi 3/345, and al-Diya' in "al-Mukhtarah" (2057). However, he mentioned "the fasting person" instead of "the one who is wronged."
And a third from the hadith of Umm Hakim, in Ibn Majah (3863), mentioning only the supplication of the parent.
His statement "there is no doubt in them": al-Sindi said: i.e., in their being answered.
And the supplication of the one who is wronged, i.e., against the wrongdoer, and the effect of the answer may not appear immediately, because the One who answers, exalted is He, is Wise, and in this there is a deterrent for the wrongdoer from wrongdoing, out of fear that the supplication of the one wronged may strike him.
And the supplication of the traveler as long as he is traveling, and in this there is encouragement for the traveler toward righteous supplication. And the supplication of the parent upon his child. In this there is a deterrent for the child from disobedience, and for the parent from supplicating against him, and perhaps the specification of the father is because he does not supplicate except when the situation requires it, unlike the mother.