‘Umar ibn al-Khaṭṭāb (radiyallāhu ‘anhu) wrote in his letter to Abū Mūsa al-Ash‘arī regarding judicial rulings and their etiquettes: 

“Do not let a judgment you issued yesterday prevent you from revisiting it and being guided to what is correct, for the truth is ancient, and nothing invalidates the truth. Returning to the truth is better than persisting in falsehood.”   (al-Sunan al-Kubrá of al-Bayhaqī [10/150)

Shaykh al-Islam Ibn Taymiyyah (raḥimahullāh) said: 

“‘Umar ibn al-Khaṭṭāb (radiyallāhu ‘anhu) was someone who would halt at the Book of Allāh (he would adhere to it strictly). Abū Bakr al-Ṣiddīq (radiyallāhu ‘anhu) would clarify for him matters that opposed what initially occurred to him, as he did on the day of Ḥudaybiyah, the day the Prophet ﷺ passed away, the day of fighting those who withheld zakāh, and other occasions. ‘Umar ibn al-Khaṭṭāb would consult the Companions, sometimes deferring to them and other times they would defer to him. 

At times, he would make a statement, and a woman from among the Muslims would respond to him, clarifying the truth for him. He would then accept her position and abandon his own, as in the matter of determining the dowry.^[1] Sometimes, he would have an opinion, and then a ḥadīth from the Prophet ﷺ would be mentioned to him, so he would act upon it and abandon his opinion. He would take certain aspects of the Sunnah from those who were below him in rank in various cases. He would make a statement, and when told, ‘You are correct,’ he would say: ‘By Allāh, ‘Umar does not know if he has attained the truth or erred.

So if this was the state of the leader of the narrators of ḥadīth, then every person with a heart who feels something in his heart from his Lord until the Day of Judgment is beneath ʿUmar. None among them is infallible, and the possibility of error exists for all of them.’” (Majmū‘ al-Fatāwa [2/226])

Benefit:

Al-Mizzī mentioned in ‘Tahdhīb al-Kamāl’ (29/471) when discussing Imam Nuʿaym ibn Ḥammād: “Al-Ḥāfidh Abū Naṣr said:

‘What indicates the piety and trustworthiness of Nuʿaym ibn Ḥammād al-Marwazī is his return to the truth when he was alerted to his error and made aware of his mistake. He was not too proud to accept what was correct, for returning to the truth is better than persisting in falsehood. As for one who persists in falsehood, he only distances himself further from what is correct.’”

Footnote:

[1] This narration has weakness in it, see Shaykh Albani’s ‘Irwā al-Ghalīl’ (6/348).