Continuation of the benefits from the hadith of Ibn 'Abbas.

The Shaykh : He knows His Prophet, and it is for us not to rush in judging a matter until we clarify it. This applies exactly to the opposite of our current state, not to the opposite of the action performed by the Messenger (peace and blessings be upon him), but rather the warning and discipline regarding its opposite. That is, we now hear a word and then fly off with it to the far corners without clarifying it. And Allah says to His Messenger: . And He says: These are very great words. And the Exalted says: And as I said, a person may be better after a sin and repentance than he was before. When did the selection of Adam occur? After he sinned and repented, . And look at that in yourself: if you commit a sin, there arises in your heart a brokenness, shame before Allah the Exalted, and fear that would not have occurred had you continued in obedience. In fact, a person, if he is in a state of obedience, may develop in his heart the disease of cancer—physical or spiritual? Spiritual. And that is the disease of self-admiration and showing off before Allah the Exalted with one's deeds. We ask Allah to protect us and you from that. But if one commits a sin, he is broken, feels shame before Allah, is bashful before Allah, and returns to Allah the Exalted. Then, as for the Prophets (peace and blessings be upon them), there is one thing that is not permissible for them, which is that which undermines the message. This is prohibited for them; Allah has prohibited it from them. So betrayal and lying are prohibited. Even the Messenger (peace and blessings be upon him) is prohibited from gesturing with the eye; he does not gesture with the eye, because his speech must be explicit and clear, without any deception or any betrayal. This is what is prohibited for the Messengers (peace and blessings be upon them): that which undermines the message, such as lying and betrayal and the like. Likewise, that which undermines honor and manliness is prohibited for them, such as base morals, for they are prohibited from it because souls and natures are repelled by it. But other sins they may commit. So Musa (peace be upon him) killed a soul without right, even though this was before he was inspired. Yet he (peace be upon him) made that a barrier for him from interceding for the creation, in that when he was approached to intercede, he excused himself with it. Because killing a soul does not imply bad character or bad morals or that which undermines truthfulness and trustworthiness, but it implies jealousy, especially since Pharaoh had subjected the Children of Israel to severe torment, to the extent that he was killing their sons and taking their women captive.