In this hadith, there are benefits, among which is: the humility of the Prophet (peace and blessings be upon him and his family), because this weeping did not result except from the presence of the heart and visualizing what he is saying, and what blessings there are.

The Shaykh : In this hadith, there are benefits, among which is: the humility of the Prophet (peace and blessings be upon him and his family), because this weeping did not result except from the presence of the heart and visualizing what he is saying, and what blessings there are. And among them is: that weeping, even if a sound is heard from it, does not invalidate the prayer. This is the intent of the author (may Allah have mercy on him) in citing this hadith in this chapter. If a sound is heard from the one praying due to weeping, his prayer is not invalidated, even though some scholars say: if two letters become distinct, the prayer is invalidated. But here is a question: Should a person intentionally weep and wail loudly, or is it better to leave the matter to nature? The second is undoubtedly better. As for what some people exert themselves to do in standing in prayer during Ramadan, which is loud wailing, its doer is criticized, unless it is without his choice. Because the thing that happens without one's choice, the thing that changes one's choice, a person is not blamed for it, because he cannot oppose it. And from the benefits of this hadith is: the permissibility of likening the higher to the lower if the intention is to make it clear. The weeping of the Messenger (peace and blessings be upon him) is higher than the sound of the cauldron, is it not? But he likened it to it for clarification. Its counterpart is the saying of the Prophet (peace and blessings be upon him): And likewise in the hadith of revelation These clarifying examples do not necessitate, in any way, similarity between the thing being likened and the thing it is likened to. Each has its own ruling.