Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates: The Noble Prophet (peace and blessings be upon him) said: "Wherever the voice of the muezzin reaches, he is granted forgiveness to that extent, and every dry and wet thing will bear witness in his favor. Twenty-five good deeds are written for the one who participates in the prayer, and the sins committed between two prayers are forgiven." (Imam Ibn Hibban, may Allah have mercy on him, says:) The narrator named Abu Yahya is Sim'an. He was the freed slave of a man named Aslam. He belonged to the people of Madinah. He is the father of Anis and Muhammad bin Abu Yahya Aslami, who are among the eminent Tabi'in. His grandson is Ibrahim bin Muhammad bin Abu Yahya, who was one who suffered destruction in narrations. The narrator Musa bin Abu Uthman was among the elders and worshippers of the people of Kufa. His father's name was Imran.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates: We were with the Prophet (peace and blessings be upon him) near a cluster of date palms. Sayyiduna Bilal (may Allah be pleased with him) stood up and began to give the adhan. When he finished, the Prophet (peace and blessings be upon him) said: "Whoever says the same words with certainty that he has said, that person will enter Paradise."

Sayyiduna Abu Mas’ud Ansari (may Allah be pleased with him) narrates: A man came to the service of the Prophet (peace and blessings of Allah be upon him). He said: O Messenger of Allah! I do not have the means for a ride. Please provide me with something for riding. The Prophet (peace and blessings of Allah be upon him) said: I do not have it. A person said: I can guide him to someone who will give him an animal for riding. So the Prophet (peace and blessings of Allah be upon him) said:“Whoever guides towards good, for him is a reward like that of the one who acts upon it.”(Imam Ibn Hibban, may Allah have mercy on him, says:) The words of the narration“abda’a bi”mean that it is no longer possible for me to travel because my animals have become weak and sick.

Sayyiduna Muawiyah bin Abu Sufyan (may Allah be pleased with them) narrates: The Prophet Muhammad (peace and blessings be upon him) said: "On the Day of Resurrection, the necks of the mu’adhdhins (callers to prayer) will be the longest of all."

Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates this statement of the Prophet, peace and blessings be upon him: "On the Day of Resurrection, the necks of the mu’adhdhins (callers to prayer) will be the longest." (Imam Ibn Hibban, may Allah have mercy on him, says: The Arabs liken one who spends more to having a long hand, and one who has greater hope for something to having a long neck. The statement of the Prophet, peace and blessings be upon him, that on the Day of Resurrection those who give the adhan will have long necks means that they will have greater hope for reward. Similarly, the statement of the Prophet, peace and blessings be upon him, to his wives: "The one among you who will meet me the soonest is the one whose hand is the longest among you," so Sayyidah Sawdah bint Zam’ah, may Allah be pleased with her, was the first among the wives of the Prophet, peace and blessings be upon him, to meet him because she used to give the most charity. It is never meant by one statement of the Prophet, peace and blessings be upon him, that only those who give the adhan will have greater hope for reward on the Day of Resurrection. This is among those expressions about which we have already explained in our books that the Arabs, in their idioms, mention something and omit the word upon which its meaning is based. The statement of the Prophet, peace and blessings be upon him, that they will be the people with the longest necks among the people, means that they will be among those with long necks. Here, the word "min" (among) is omitted, just as the Prophet, peace and blessings be upon him, narrated this statement of Allah Almighty: "Among My servants, the most beloved to Me are those who hasten to break the fast." This means those people whom I love, they are among them. This is a lengthy topic which we will mention in its specific place in this book, which will be in the third category among the types of Sunnah, if Allah Almighty decrees and wills.

Lady Aisha (may Allah be pleased with her) narrates: I heard the Prophet Muhammad (peace and blessings be upon him) say: "The Imam is a guarantor, and the Mu'adhdhin is trustworthy. May Allah guide the Imams and forgive the Mu'adhdhins." (Imam Ibn Hibban, may Allah have mercy on him, says:) This narration was heard by Abu Salih Saman from Lady Aisha (may Allah be pleased with her) as we have mentioned, and he also heard this narration from Abu Hurairah (may Allah be pleased with him) as a Marfu' (attributed to the Prophet) hadith. So, once he narrated it from Lady Aisha (may Allah be pleased with her), and once from Abu Hurairah (may Allah be pleased with him), and once he narrated it as a Mawquf (stopped at the companion) narration. He did not narrate it as a Marfu' hadith. And when A'mash heard this narration from Abu Salih from Abu Hurairah (may Allah be pleased with him) as a Mawquf narration, and he heard this narration from Abu Salih from his father from Abu Hurairah (may Allah be pleased with him) as a Marfu' hadith, then the person who inserted A'mash between Suhail and his father became confused, because A'mash heard this narration from Suhail. It is not that Suhail heard this narration from A'mash.

Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates this statement of the Prophet, peace and blessings be upon him: "The Imam is a guarantor, and the Mu’adhdhin is trustworthy. May Allah guide the Imams and forgive the Mu’adhdhins." (Imam Ibn Hibban, may Allah have mercy on him, says:) There is a difference between pardon (‘afw) and forgiveness (maghfirah). Pardon from the Lord can be for such a person upon whom Hell has become obligatory, so this can occur even before He punishes His servant—may Allah protect us from this. And sometimes it can occur after He has punished him for some time. Then Allah will bestow His grace upon those people and pardon them, either due to His grace or because of an intercessor. And by forgiveness is meant His being pleased, and forgiveness from Allah will be for that person upon whom Hell has become obligatory, and this will only be due to His grace—except that He, by His grace and power, does not admit them into it at all.

Saib bin Yazid narrates: In the time of the Prophet (peace be upon him), Sayyiduna Abu Bakr (may Allah be pleased with him), and Sayyiduna Umar (may Allah be pleased with him), the words of the adhan were said twice (that is, on the day of Jumu'ah there was one adhan and one iqamah), until the era of Sayyiduna Uthman (may Allah be pleased with him) came and the people increased in number, so he instructed the mu'adhdhin to give a second adhan at the place of Zawra' (on the day of Jumu'ah).

Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) narrates: In the time of the Prophet (peace and blessings of Allah be upon him), the words of the adhan were said twice and the iqamah was said once, however, «قد قامت الصلوۃ» was said twice. When we heard the iqamah, we would perform ablution and come for the prayer.

Sayyiduna Anas (may Allah be pleased with him) narrates: Sayyiduna Bilal (may Allah be pleased with him) was commanded to say the words of the adhan in even numbers and the words of the iqamah in odd numbers. (Imam Ibn Hibban, may Allah have mercy on him, says:) None of the trustworthy narrators have transmitted this narration from Shu’bah except Muhammad bin Ayyub Razi and Abu Khalifah, as referenced by Ibn Kathir.