When is a narration in al-Bukhari or Muslim judged to be anomalous, given that the Muslim community has accepted them?

The questioner : Shaykh, may Allah reward you. If someone...

The Shaykh : If someone...?

The questioner : If someone...

The Shaykh : By Allah, I do not know what you are saying, and the speech is not long, but I do not know what you are saying? If someone...?

The questioner : For example, Abu Dawud.

The Shaykh : If one of the authors said...

The questioner : If one of the authors...

The Shaykh : Yes.

The questioner : Came with a chain containing a phrase, and then another contradicted him in the two Sahihs, do we say it is anomalous absolutely?

The Shaykh : No, we do not say it is anomalous absolutely. If its narrators, chain, and continuity are stronger, we do not say it is anomalous. However, the fact that the scholars, the scholars of the Muslims, accept al-Bukhari and Muslim and rely on them, and need to review other works, indicates their validity.

The questioner : The time, O Shaykh!

The Shaykh : Is the time over?

The questioner : Yes.
Another questioner: !

The Shaykh : So he made you touch?

The questioner :"

So he made you touch his arms

فجعل يدلك ذراعيه

It was narrated by Ahmad and authenticated by Ibn Khuzaymah " .

The Shaykh : Okay, yes.

The questioner : He said -may Allah have mercy on him-: " And from him:

He saw the Prophet (ﷺ) taking some water to wipe his ears other than the water he had taken to wipe his head.

أنه رأى النبي صلى الله عليه وسلم يأخذ لأذنيه ماء خلاف الماء الذي أخذ لرأسه

Bulugh al-Maram 42

. It was narrated by al-Bayhaqi.
And it is with Muslim from this route with the wording:

He then took fresh water and wiped his head

ومسح برأسه بماء غير فضل يديه

Sahih Muslim 236

, and that is the preserved one " .

The Shaykh : With the wording I say: with the wording and wiped, not what you are saying, yes.