Reconciling the hadith: "Whoever drags his garment out of arrogance, Allah will not look at him" with the hadith

The Shaykh : In this place or in this situation, he will say to you, "I know that better than you." The Prophet (peace and blessings be upon him) said: And I did not lower it below my ankles out of arrogance, but this is something I desire, and this is our custom, we are prominent, honorable merchants, and our custom is for our garments to be long. As long as the Messenger (peace and blessings be upon him) says: it is qualified by arrogance, and I did not do this out of arrogance, so I am free from that. What do we say?
The student: He argues.

The Shaykh : Yes, he may argue with that, just as others argue. We say: May Allah bless you, the words of the Messenger (peace and blessings be upon him) do not contradict each other; the words of the Messenger do not contradict . And in the hadith of Abu Dharr in Sahih Muslim: .
Is this threat the one the Messenger (peace and blessings be upon him) mentioned regarding the one who lowers his garment below his ankle? What is the threat the Messenger mentioned for the one who lowers his garment below his ankle? This is a partial punishment in the very place where the violation occurred. If we applied this to that, what would the speech be? Contradictory, because the punishment for the one who drags it out of arrogance is different from the punishment for the one who lowers his garment below his ankle without arrogance. It is known that the words of the Messenger do not contradict, so the one who drags his garment out of arrogance has a state and a specific threat, and the one who lowers his garment below his ankle has a specific threat.
Did you understand? Good.
One of you might say to me: How is it possible for punishment by fire to be on a part of the body? How is this possible?
We say: This is possible legally and physically.
As for legally: The Prophet (peace and blessings be upon him) saw his companions one day performing ablution, but they were not completing the ablution on their feet, specifically their heels, meaning the water did not reach them due to haste, because the 'Asr prayer had exhausted them and they were performing ablution in a rush, so they were not completing the ablution on their feet. So what did the Messenger (peace and blessings be upon him) say? He said: . So does the fire here affect the entire body, or only the place where the violation occurred?
The student: The place where the violation occurred.

The Shaykh : Meaning the second one. Good, so it is possible for the punishment to be on a part of the body. And by this, we know that the threat varies according to the sin, and the punishment also varies according to the sin. From the worship.
The student: ... .

The Shaykh : What?
The student: Yes. As for physically: It is possible to burn the leg without the rest of the body, and the direct pain is on the leg alone, even though in this case the whole body feels pain, but the direct pain is this.
Good, to continue the discussion, if someone asks: Is it permissible for my garment to be between the middle of the shin and the ankle? What is the answer?
The answer: Yes, this is permissible, and it was the practice of the Companions (may Allah be pleased with them), because when Abu Bakr (may Allah be pleased with him) informed the Prophet (peace and blessings be upon him) by saying: . So what does this indicate? That the izar (lower garment) of Abu Bakr (may Allah be pleased with him) was not to the middle of the shin, but lower than that, because if it were to the middle of the shin and then relaxed on him until it reached the ground, it would necessarily mean that his 'awrah (nakedness) would be exposed from above. And this is clear evidence that the izar of the Companions (may Allah be pleased with them) was below the middle of the shin, so what is between the middle of the shin and the ankle is not a problem, and no one is blamed for it, and it is not said that his faith is weak.