The anomaly of the narration (la yirqun) in the hadith of the seventy thousand?

The Shaykh : With the hadith spoken by the Messenger (peace and blessings be upon him) to complete his first sentence: Then he said, with the detail mentioned in the narration: This hadith appears in the two Sahihs, al-Bukhari and Muslim, and it has many corroborating narrations. In a narration in Sahih Muslim, instead of his saying (peace and blessings be upon him): it was reported with the wording: How does one know that the addition of is anomalous? By tracing the sources of this hadith. I recall that this hadith is in the two Sahihs from many routes via Hisham ibn Bashir, one of the great imams of hadith. He has a defect, which is tadlis (concealment of a defect in a chain). If he explicitly states the transmission, his narration is of the highest authenticity. Hisham ibn Bashir narrates this hadith from Abd al-Rahman, as I recall, ibn Abi Husayn, from Sa'id ibn Jubayr, from Abdullah ibn Abbas. The routes to this Hisham are numerous in the two Sahihs and elsewhere. All the routes agreed on the first wording: "They are those who do not seek ruqyah (healing by Qur'anic recitation)." One route in Sahih Muslim says: Sa'id ibn Mansur told me, Hisham told me, and he mentioned the hadith with the story, and added to the text: "They are those who do not perform ruqyah (healing by Qur'anic recitation) and do not seek ruqyah (healing by Qur'anic recitation)." So the researcher, when he traces these routes, is likely to conclude that Sa'id ibn Mansur uniquely added this addition, while all the trustworthy narrators who participated with Sa'id ibn Mansur in narrating the hadith from Hisham contradicted him and did not mention the addition "do not perform ruqyah." Then the hadith appeared outside the two Sahihs, for example in al-Hakim's al-Mustadrak, from the narration of Abdullah ibn Mas'ud. The hadith in the two Sahihs is from the narration of Abdullah ibn Abbas. The hadith in al-Hakim's al-Mustadrak is also separate, completely distinct from the first route and from Ibn Mas'ud, not from Ibn Abbas, with the wording: "They are those who do not seek ruqyah (healing by Qur'anic recitation)," and not with the addition "They are those who do not perform ruqyah and do not seek ruqyah." By such tracing, the researcher identifies the anomalous hadith. And as you see, not every researcher can do this, because it requires, first, knowledge of the principles of hadith, to distinguish between the anomalous hadith and the acceptable addition of a trustworthy narrator. Second, it requires effort, patience, and struggle in tracing the narrations to determine that the hadith is anomalous and not from the category of the acceptable addition of a trustworthy narrator. When is the addition acceptable? Suppose Sa'id ibn Mansur brought this addition, and then another trustworthy narrator and imam like Sa'id ibn Mansur did not add this addition. Here, since both are equal in trustworthiness, precision, and memorization, we say the addition of the trustworthy narrator is acceptable, because the one who added it added to someone equal to him in precision and memorization. But if he added to those who are above him in precision and memorization and in number, then it moves from the circle of the acceptable addition of a trustworthy narrator to the circle of the anomalous hadith. This is the answer. Please.