[Machine] "The Prophet ﷺ said: 'The Muadhins are the trustworthy ones of the Muslims in their prayers.' He also mentioned other things with it, and this hadith is a witness to what was mentioned previously."  

أَنَّ النَّبِيَّ ﷺ قَالَ الْمُؤَذِّنُونَ أُمَنَاءُ الْمُسْلِمِينَ عَلَى صَلَاتِهِمْ قَالَ وَذَكَرَ مَعَهَا غَيْرَهَا وَهَذَا الْمُرْسَلُ شَاهِدٌ لِمَا تَقَدَّمَ  

[Machine] "The Messenger of Allah ﷺ said to the Banu Khatma from the Ansar, 'O Banu Khatma, make your Mu'adhin (caller to prayer) the best among you in his own self, and likewise, he should be trustworthy.'"  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لِبَنِي خَطْمَةَ مِنَ الْأَنْصَارِ يَا بَنِي خَطْمَةَ اجْعَلُوا مُؤَذِّنَكُمْ أَفْضَلَكُمْ فِي أَنْفُسِكُمْ وَهَذَا أَيْضًا مُرْسَلٌ  

[Machine] With his hand, our slaves and loyal ones flip it like this. Surely, that would be a severe deficiency for you. If I had sounded the call to prayer with the caliphate, I would have proclaimed it.  

بِيَدِهِ هَكَذَا يُقَلِّبُهَا عَبِيدُنَا وَمَوَالِينَا إِنَّ ذَلِكُمْ بِكُمْ لَنَقْصٌ شَدِيدٌ لَوْ أَطَقْتُ الْأَذَانَ مَعَ الْخِلَافَةِ لَأَذَّنْتُ  

[Machine] The Messenger of Allah (Peace be upon him) said, "Indeed, Bilal calls for the prayer at night, so continue eating and drinking until Ibn Umm Maktum calls for the prayer." Ibn Shihab said, "Ibn Umm Maktum was a blind man who did not call for the prayer until it was said to him, 'You have become morning, you have become morning.'"  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ إِنَّ بِلَالًا يُنَادِي بِلَيْلٍ فَكُلُوا وَاشْرَبُوا حَتَّى يُنَادِيَ ابْنُ أُمِّ مَكْتُومٍ قَالَ ابْنُ شِهَابٍ وَكَانَ ابْنُ أُمِّ مَكْتُومٍ رَجُلًا أَعْمَى لَا يُنَادِي حَتَّى يُقَالُ لَهُ أَصْبَحْتَ أَصْبَحْتَ  

[Machine] Ibn Umm Maktum was a caller to prayer for the Messenger of Allah ﷺ and he was blind.  

أَنَّ ابْنَ أُمِّ مَكْتُومٍ كَانَ مُؤَذِّنًا لِرَسُولِ اللهِ ﷺ وَهُوَ أَعْمَى  

[Machine] About Ibn Mas'ood, in that is carried on the back of a blind, isolated person who does not have a sight to inform him of the time.  

عَنِ ابْنِ مَسْعُودٍ فِي ذَلِكَ مَحْمُولٌ عَلَى أَعْمَى مُنْفَرِدٍ لَا يَكُونُ مَعَهُ بَصِيرٌ يُعْلِمُهُ الْوَقْتَ  

[Machine] Indeed, it is a true vision, if Allah wills. So, stand with Bilal and tell him what you have seen, and let him give the call to prayer with it, for it is a more beautiful sound from you. We have been informed in the narration of Abu Mahdura that it indicates that, wherein he said in one of the two narrations, "Which one of you heard his voice rise?" And in the other narration, "I heard among them a man with a pleasant voice giving the call to prayer," and it is the narration of Uthman ibn al-Sa'ib.  

إِنَّهَا لَرُؤْيَا حَقٍّ إِنْ شَاءَ اللهُ تَعَالَى فَقُمْ مَعَ بِلَالٍ فَأَلْقِ عَلَيْهِ مَا رَأَيْتَ فَلْيُؤَذِّنْ بِهِ فَإِنَّهُ أَنْدَى صَوْتًا مِنْكَ وَقَدْ رُوِّينَا فِي حَدِيثِ أَبِي مَحْذُورَةَ مَا دَلَّ عَلَى ذَلِكَ حَيْثُ قَالَ فِي إِحْدَى الرِّوَايَتَيْنِ أَيُّكُمُ الَّذِي سَمِعْتُ صَوْتَهُ ارْتَفَعَ؟ وَفِي الرِّوَايَةِ الْأُخْرَى لَقَدْ سَمِعْتُ فِي هَؤُلَاءِ تَأْذِينَ إِنْسَانٍ حَسَنِ الصَّوْتِ وَهِيَ رِوَايَةُ عُثْمَانَ بْنِ السَّائِبِ  

Abu Saʿid Al-Khudri told my father, "I see you liking sheep and the wilderness. So whenever you are with your sheep or in the wilderness and you want to pronounce Adhan for the prayer raise your voice in doing so, for whoever hears the Adhan, whether a human being, a jinn or any other creature, will be a witness for you on the Day of Resurrection." Abu Saʿid added, "I heard it (this narration) from Messenger of Allah ﷺ." (Using translation from Bukhārī 609)   

إِنِّي أَرَاكَ تُحِبُّ الْغَنَمَ وَالْبَادِيَةَ فَإِذَا كُنْتَ فِي غَنَمِكَ وَبَادِيَتِكَ فَأَذَّنْتَ بِالصَّلَاةِ فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ؛ فَإِنَّهُ لَا يَسْمَعُ مَدَى صَوْتِ الْمُؤَذِّنِ جِنٌّ وَلَا إِنْسٌ وَلَا شَيْءٌ إِلَّا شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ قَالَ أَبُو سَعِيدٍ سَمِعْتُهُ مِنْ رَسُولِ اللهِ ﷺ  

[Machine] The Messenger of Allah ﷺ said to Bilal, "O Bilal, when you make the call to prayer, stand straight and recite it clearly. And when you establish the prayer, hold it with care. And place between your call to prayer and the start of the prayer the time it takes for a person to finish their meal, the time it takes for a person to finish drinking, and the time it takes for a person to relieve themselves. And do not stand up for prayer until you see me like this."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لِبِلَالٍ يَا بِلَالُ إِذَا أَذَّنْتَ فَتَرَسَّلْ وَإِذَا أَقَمْتَ فَاحْذِمْ وَاجْعَلْ بَيْنَ أَذَانِكَ وَإِقَامَتِكَ قَدْرَ مَا يَفْرُغُ الْآكِلُ مِنْ أَكْلِهِ وَالشَّارِبُ مِنْ شُرْبِهِ وَالْمُعْتَصِرُ إِذَا دَخَلَ لِقَضَاءِ حَاجَتِهِ وَلَا تَقُومُوا حَتَّى تَرَوْنِي هَكَذَا  

[Machine] Umar ibn al-Khattab said to me, "When you hear the call to prayer, stand up and proceed (to the prayer place), and when you establish the prayer, be cautious."  

قَالَ لِي عُمَرُ بْنُ الْخَطَّابِ إِذَا أَذَّنْتَ فَتَرَسَّلْ وَإِذَا أَقَمْتَ فَاحْدِرْ  

[Machine] He used to send the call to prayer and prepare for establishing it.  

أَنَّهُ كَانَ يُرْسِلُ الْأَذَانَ وَيَحْذِمُ الْإِقَامَةَ  

[Machine] The Messenger of Allah ﷺ said, "If the people knew what reward there is in the call to prayer and the first row, and if they could not gain it except through drawing lots, they would certainly do so. And if they knew the reward in attending the congregational prayer, they would race to it. And if they knew the reward of the darkness of the Fajr (dawn) prayer and its reward, they would come to it even if they had to crawl."  

قَالَ رَسُولُ اللهِ ﷺ لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا عَلَيْهِ وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيرِ لَاسْتَبَقُوا إِلَيْهِ وَلَوْ يَعْلَمُونَ مَا فِي الْعَتَمَةِ وَالصُّبْحِ لَأَتَوْهُمَا وَلَوْ حَبْوًا  

[Machine] The people argued about the call to prayer in Al-Qadisiyyah, so they disputed to Saad, who settled the matter between them.  

تَشَاجَرَ النَّاسُ فِي الْأَذَانِ بِالْقَادِسِيَّةِ فَاخْتَصَمُوا إِلَى سَعْدٍ فَأَقْرَعَ بَيْنَهُمْ  

[Machine] The Messenger of Allah, ﷺ , had two mu'adhins (callers to prayer), Bilal and Ibn Umm Maktum, the blind. The Messenger of Allah, ﷺ , said, "Indeed, Bilal calls the adhan at night, so eat and drink until Ibn Umm Maktum calls the adhan." There was nothing between them except the time for one to descend and the other to ascend the minaret. And with this chain of narration, from Ubaid Allah, from Al-Qasim, from Aisha, from the Prophet, ﷺ , the statement is similar.  

كَانَ لِرَسُولِ اللهِ ﷺ مُؤَذِّنَانِ بِلَالٌ وَابْنُ أُمِّ مَكْتُومٍ الْأَعْمَى فَقَالَ رَسُولُ اللهِ ﷺ إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ وَلَمْ يَكُنْ بَيْنَهُمَا إِلَّا أَنْ يَنْزِلَ هَذَا وَيَرْقَى هَذَا 2015 وَبِهَذَا الْإِسْنَادِ عَنْ عُبَيْدِ اللهِ عَنِ الْقَاسِمِ عَنْ عَائِشَةَ عَنِ النَّبِيِّ ﷺ مِثْلَهُ  

[Machine] The Prophet ﷺ had three muezzins: Bilal, Abu Mahdhurah, and Ibn Umm Maktum. Abu Bakr and Al-Khabbaran both stated that this is correct. Whoever says the Prophet ﷺ had two muezzins is referring to those who used to call for prayer in Madinah, while whoever says three is referring to Abu Mahdhurah, who used to call for prayer in Makkah. The scholar stated that the fact that Abu Mahdhurah was the only one calling for prayer in Makkah indicates that it is permissible to have only one muezzin.  

كَانَ لِلنَّبِيِّ ﷺ ثَلَاثَةُ مُؤَذِّنِينَ بِلَالٌ وَأَبُو مَحْذُورَةَ وَابْنُ أُمِّ مَكْتُومٍ قَالَ أَبُو بَكْرٍ وَالْخَبَرَانِ صَحِيحَانِ يَعْنِي هَذَا وَمَا تَقَدَّمَ فَمَنْ قَالَ كَانَ لَهُ مُؤَذِّنَانِ أَرَادَ اللَّذَيْنِ كَانَا يُؤَذِّنَانِ بِالْمَدِينَةِ وَمَنْ قَالَ ثَلَاثَةً أَرَادَ أَبَا مَحْذُورَةَ الَّذِي كَانَ يُؤَذِّنُ بِمَكَّةَ قَالَ الشَّيْخُ وَفِي اقْتِصَارِهِ بِمَكَّةَ عَلَى مُؤَذِّنٍ وَاحِدٍ دَلَالَةٌ عَلَى جَوَازِ الِاقْتِصَارِ عَلَى مُؤَذِّنٍ وَاحِدٍ  

[Machine] "He informed him that the third call to prayer on Fridays was only ordered by Uthman when the people of Medina increased, and the call to prayer on Fridays would be made when the Imam sat on the pulpit."  

أَنَّهُ أَخْبَرَهُ أَنَّ التَّأْذِينَ الثَّالِثَ يَوْمَ الْجُمُعَةِ إِنَّمَا أَمَرَ بِهِ عُثْمَانُ حِينَ كَثُرَ أَهْلُ الْمَدِينَةِ وَكَانَ التَّأْذِينُ يَوْمَ الْجُمُعَةِ حِينَ يَجْلِسُ الْإِمَامُ عَلَى الْمِنْبَرِ  

Messenger of Allah, appoint me the leader of the tribe in prayer. He said: You are their leader, but you should follow on who is the weakest of them: and appoint a mu'adhdhin who does not charge for the calling of adhan. (Using translation from Abū Dāʾūd 531)   

قُلْتُ يَا رَسُولَ اللهِ اجْعَلْنِي إِمَامَ قَوْمِي قَالَ أَنْتَ إِمَامُهُمْ فَاقْتَدِ بِأَضْعَفِهِمْ وَاتَّخِذْ مُؤَذِّنًا لَا يَأْخُذُ عَلَى أَذَانِهِ أَجْرًا  

[Machine] A group of the companions of the Prophet Muhammad ﷺ passed by a village in the Arab lands, and in that village, there was a poisonous snake or a harmless snake. They asked the villagers if there was someone who could handle the snake because they needed to drink water and were afraid of the snake. One of the villagers stepped forward and killed the snake. When he returned to his companions, they were angry with him and said, "You took payment for the Quran!" When they arrived to the Prophet Muhammad ﷺ , they informed him of what had happened. The Prophet Muhammad ﷺ replied, "The most deserving of you to receive payment for this act is the Book of Allah."  

أَنَّ نَفَرًا مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ مَرُّوا بِحَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ وَفِيهِمْ لَدِيغٌ أَوْ سَلَيْمٌ فَقَالُوا هَلْ فِيكُمْ مِنْ رَاقٍ فَإِنَّ فِي الْمَاءِ لَدِيغًا أَوْ سَلِيمَا فَانْطَلَقَ رَجُلٌ مِنْهُمْ فَرَقَاهُ عَلَى شَاءٍ فَبَرَأَ فَلَمَّا أَتَى أَصْحَابَهُ كَرِهُوا ذَلِكَ وَقَالُوا أَخَذْتَ عَلَى كِتَابِ اللهِ ﷻ أَجْرًا فَلَمَّا قَدِمُوا عَلَى رَسُولِ اللهِ ﷺ أَتَى رَسُولَ اللهِ ﷺ فَأَخْبَرَهُ بِذَلِكَ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللهِ  

[Machine] The Prophet ﷺ said, "The imams are custodians and the muadhins are trusted (with their duties). Allah guides the imams and forgives the muadhins." Imam Ahmad said, "Suhail did not hear this hadith from his father, rather he heard it from Al-A'mash."  

أَنَّ النَّبِيَّ ﷺ قَالَ الْأَئِمَّةُ ضُمَنَاءُ وَالْمُؤَذِّنُونَ أُمَنَاءُ فَأَرْشَدَ اللهُ الْأَئِمَّةَ وَغَفَرَ لِلْمُؤَذِّنِينَ قَالَ الْإِمَامُ أَحْمَدُ وَهَذَا الْحَدِيثُ لَمْ يَسْمَعْهُ سُهَيْلٌ مِنْ أَبِيهِ إِنَّمَا سَمِعَهُ مِنَ الْأَعْمَشِ  

The imam is responsible and the mu'adhdhin is trusted, O Allah, guide the imams and forgive the mu'adhdhins. (Using translation from Abū Dāʾūd 517)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ فَأَرْشَدَ اللهُ الْأَئِمَّةَ وَغَفَرَ لِلْمُؤَذِّنِينَ  

[Machine] The Messenger of Allah ﷺ said: "The Imam is a guarantor, and the Muadhin is entrusted. O Allah, guide the Imams and forgive the Muadhins." Abu Hamzah added in his narration: "A man said, 'O Messenger of Allah, you left us while we were competing in giving the call to prayer (Athan) after you.' He said, 'Indeed, after you, there will be people whose caller to prayer (Muadhin) is the worst among them.' This hadith was not heard with certainty by Al-A'mash from Abu Salih, but he only heard it from a man who heard it from Abu Salih."  

قَالَ رَسُولُ اللهِ ﷺ الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ اللهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِينَ زَادَ أَبُو حَمْزَةَ فِي رِوَايَتِهِ قَالَ فَقَالَ رَجُلٌ يَا رَسُولَ اللهِ لَقَدْ تَرَكْتَنَا وَنَحْنُ نَتَنَافَسُ الْأَذَانَ بَعْدَكَ زَمَانًا قَالَ إِنَّ بَعْدَكُمْ زَمَانًا سِفَلَتُهُمْ مُؤَذِّنُهُمْ وَهَذَا الْحَدِيثُ لَمْ يَسْمَعْهُ الْأَعْمَشُ بِالْيَقِينِ مِنْ أَبِي صَالِحٍ وَإِنَّمَا سَمِعَهُ مِنْ رَجُلٍ عَنْ أَبِي صَالِحٍ  

[Machine] The Messenger of Allah ﷺ said, "The imam is a guarantor, and the mu'adhin is a trustee. O Allah, guide the imams and forgive the mu'adhins." Abu Ali informed us, Abu Bakr narrated to us, Abu Dawud narrated to us, Al-Hasan ibn Ali narrated to us, Ibn Numayr narrated to us, Al-A'mash said, "I was informed by Abu Salih, and I do not see except that I heard it from him, from Abu Hurairah, who said, 'The Messenger of Allah ﷺ said something similar to this.' And it was narrated from Muhammad ibn Abu Salih, from his father, from Aisha, and I was informed by Al-Bukhari that he said, 'The narration of Abu Salih from Aisha is the most authentic.'"  

قَالَ رَسُولُ اللهِ ﷺ الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ اللهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِينَ 2024 أَخْبَرَنَا أَبُو عَلِيٍّ أنبأ أَبُو بَكْرٍ ثنا أَبُو دَاوُدَ ثنا الْحَسَنُ بْنُ عَلِيٍّ ثنا ابْنُ نُمَيْرٍ ثنا الْأَعْمَشُ قَالَ نُبِّئْتُ عَنْ أَبِي صَالِحٍ وَلَا أَرَى إِلَّا قَدْ سَمِعْتُهُ مِنْهُ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ ﷺ بِمِثْلِهِ وَقَدْ رُوِيَ عَنْ مُحَمَّدِ بْنِ أَبِي صَالِحٍ عَنْ أَبِيهِ عَنْ عَائِشَةَ وَبَلَغَنِي عَنِ الْبُخَارِيِّ أَنَّهُ قَالَ حَدِيثُ أَبِي صَالِحٍ عَنْ عَائِشَةَ أَصَحُّ  

[Machine] He heard Aisha, the wife of the Prophet ﷺ , saying that the Messenger of Allah ﷺ said, "The Imam is a guarantor, and the Muadhin is trusted. Allah guides the Imam and pardons the Muadhin." It has been said that Al-A'mash reported from Mujahid, who reported from Ibn 'Umar.  

أَنَّهُ سَمِعَ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ تَقُولُ قَالَ رَسُولُ اللهِ ﷺ الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ فَأَرْشَدَ اللهُ الْإِمَامَ وَعَفَا عَنِ الْمُؤَذِّنِ وَقَدْ قِيلَ عَنِ الْأَعْمَشِ عَنْ مُجَاهِدٍ عَنِ ابْنِ عُمَرَ  

[Machine] He said, "The one who calls the adhan will have his voice forgiven and every moist and dry particle will testify to it." He said, "And I heard him say, 'Verily, the Messenger of Allah, ﷺ , said, "The imam is responsible and the muadhin is trustworthy. O Allah, guide the imams and forgive the muadhins.'" This way."  

أَنَّهُ قَالَ الْمُؤَذِّنُ يُغْفَرُ لَهُ مَدَى صَوْتِهِ وَيُصَدِّقُهُ كُلُّ رَطْبٍ وَيَابِسٍ قَالَ وَسَمِعْتُهُ يَقُولُ إِنَّ رَسُولَ اللهِ ﷺ قَالَ الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ اللهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِينَ هَكَذَا  

[Machine] The Messenger of Allah, ﷺ , said, "The mu'adhin's sins are forgiven as far as his voice reaches, and every moist and dry thing testifies for him. This degree is raised higher than other narrations. It was narrated to us by Abu Abdullah Al-Hafidh, informed by Abu Al-Abbas Muhammad ibn Ya'qub, informed by Muhammad ibn Ishaq, informed by Abu Al-Jawwab, informed by Ammar ibn Ruzayq, who mentioned it and it was narrated by Amr ibn Abdul Ghaffar."  

قَالَ رَسُولُ اللهِ ﷺ يُغْفَرُ لِلْمُؤَذِّنِ مَدَى صَوْتِهِ وَيَشْهَدُ لَهُ كُلُّ رَطْبٍ وَيَابِسٍ سَمِعَ صَوْتَهُ هَذَا الْقَدْرُ مَرْفُوعًا دُونَ الْحَدِيثِ الْآخَرِ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ إِسْحَاقَ ثنا أَبُو الْجَوَّابِ ثنا عَمَّارُ بْنُ رُزَيْقٍ فَذَكَرَهُ وَرَوَاهُ عَمْرُو بْنُ عَبْدِ الْغَفَّارِ  

[Machine] The Messenger of Allah ﷺ said, "The one who calls the Adhan will be forgiven for as far as his voice reaches, and every moist and dry thing that hears him will bear witness for him." This narration was reported by Hafs ibn Ghayath.  

قَالَ رَسُولُ اللهِ ﷺ يُغْفَرُ لِلْمُؤَذِّنِ مَدَى صَوْتِهِ وَيَشْهَدُ لَهُ كُلُّ رَطْبٍ وَيَابِسٍ سَمِعَهُ وَرَوَاهُ حَفْصُ بْنُ غِيَاثٍ  

[Machine] The Messenger of Allah ﷺ said, "The caller to prayer will be forgiven as far as his voice reaches, and every moist and dry thing will testify for him, whether it heard him or not." We have also narrated this hadith from Musa ibn Abi Uthman, from Abu Yahya, from Abu Huraira, in a raised chain. And we have also narrated the first hadith from Al-Hasan Al-Basri, from the Prophet ﷺ , in a Mursal chain.  

قَالَ رَسُولُ اللهِ ﷺ الْمُؤَذِّنُ يُغْفَرُ لَهُ مَدَى صَوْتِهِ وَيَشْهَدُ لَهُ كُلُّ رَطْبٍ وَيَابِسٍ سَمِعَهُ وَقَدْ رُوِّينَا هَذَا الْحَدِيثَ عَنْ مُوسَى بْنِ أَبِي عُثْمَانَ عَنْ أَبِي يَحْيَى عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا وَرُوِّينَا الْحَدِيثَ الْأَوَّلَ عَنِ الْحَسَنِ الْبَصْرِيِّ عَنِ النَّبِيِّ ﷺ مُرْسَلًا  

[Machine] Narrated by Al-Hasan, the Prophet ﷺ said, "The imam (leader) is responsible and the muezzin (caller to prayer) is trustworthy. Allah guided the imams and forgave the muezzins, or he said, Allah forgave the imams and guided the muezzins." Ibn Abi Adi doubted this.  

عَنِ الْحَسَنِ ذَكَرَ النَّبِيُّ ﷺ أَنَّهُ قَالَ الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ فَأَرْشَدَ اللهُ الْأَئِمَّةَ وَغَفَرَ لِلْمُؤَذِّنِينَ أَوْ قَالَ غَفَرَ اللهُ للْأَئِمَّةِ وَأَرْشَدَ الْمُؤَذِّنِينَ شَكَّ ابْنُ أَبِي عَدِيٍّ  

[Machine] The Messenger of Allah ﷺ said, "The Mu'adhdhins are the trustees of the Muslims regarding their prayers and needs or their needs. This permission has been conveyed by Yunus from Al-Hasan from Jabir, but it is not preserved. It has also been narrated regarding this from Abu Umamah."  

قَالَ رَسُولُ اللهِ ﷺ الْمُؤَذِّنُونَ أُمَنَاءُ الْمُسْلِمِينَ عَلَى صَلَاتِهِمْ وَحَاجَتِهِمْ أَوْ حَاجَاتِهِمْ وَقَدْ رُوِيَ إِجَازَةُ ذَلِكَ عَنْ يُونُسَ عَنِ الْحَسَنِ عَنْ جَابِرٍ وَلَيْسَ بِمَحْفُوظٍ وَرُوِيَ فِي ذَلِكَ عَنْ أَبِي أُمَامَةَ  

[Machine] "The Adhan (call to prayer) is dearer to me than leading the prayer"  

وَالْأَذَانُ أَحَبُّ إِلِيَّ مِنَ الْإِمَامَةِ  

[Machine] The Messenger of Allah ﷺ said, "When the call to prayer is announced, Satan flees with a broken leg so that he cannot hear the adhan. Then, when the adhan is finished, he approaches until he is close enough to hear the iqamah. Afterwards, when the iqamah is finished, he retreats and whispers between a person and their soul, saying, 'Remember this, remember that,' for things that the person has not previously remembered until the person does not know how many prayers they have performed."  

قَالَ رَسُولُ اللهِ ﷺ إِذَا نُودِيَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ لَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعَ التَّأْذِينَ فَإِذَا قُضِيَ التَّأْذِينُ أَقْبَلَ حَتَّى إِذَا ثُوِّبَ بِهَا أَدْبَرَ حَتَّى إِذَا قُضِيَ التَّثْوِيبُ أَقْبَلَ يَخْطِرُ بَيْنَ الْمَرْءِ وَنَفْسِهِ يَقُولُ لَهُ اذْكُرْ كَذَا اذْكُرْ كَذَا لِمَا لَمْ يَكُنْ يَذْكُرْ مِنْ قَبْلُ حَتَّى يَظَلَّ الرَّجُلُ مَا يَدْرِي كَمْ صَلَّى  

When Satan hears the call to prayer, he turns back and breaks the wind so as not to hear the call being made, but when the call is finished he turns round and distracts (the minds of those who pray), and when he hears the Iqama, he again runs away so as not to hear its voice and when it subsides, he comes back and distracts (the minds of those who stand for prayer). (Using translation from Muslim 389a)   

عَنِ النَّبِيِّ ﷺ قَالَ إِنَّ الشَّيْطَانَ إِذَا سَمِعَ النِّدَاءَ بِالصَّلَاةِ أَحَالَ يَعْنِي لَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعَ صَوْتَهُ فَإِذَا سَكَتَ رَجَعَ فَوَسْوَسَ فَإِذَا سَمِعَ الْإِقَامَةَ ذَهَبَ حَتَّى لَا يَسْمَعَ صَوْتَهُ فَإِذَا سَكَتَ رَجَعَ فَوَسْوَسَ  

[Machine] The Messenger of Allah ﷺ said, "When the muezzin calls the adhan, the devil runs away until he reaches the outskirts of Ar-Rawha', which is thirty miles away from the city."  

قَالَ رَسُولُ اللهِ ﷺ إِذَا أَذَّنَ الْمُؤَذِّنُ هَرَبَ الشَّيْطَانُ حَتَّى يَكُونَ بِالرَّوْحَاءِ وَهِيَ مِنَ الْمَدِينَةِ ثَلَاثُونَ مِيلًا  

[Machine] I heard the Messenger of Allah ﷺ saying, "Indeed, the muadhdhins (callers for prayer) will have the longest necks on the Day of Resurrection."  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِنَّ الْمُؤَذِّنِينَ أَطْوَلُ النَّاسِ أَعْنَاقًا يَوْمَ الْقِيَامَةِ  

[Machine] I heard my father say that the meaning of the Prophet's ﷺ saying, "The Mu'adhdhins will have the longest necks on the Day of Judgment" does not mean that their necks will physically elongate. Rather, it is because people will be thirsty on the Day of Judgment and when a person becomes thirsty, their necks will retract, while the Mu'adhdhins will not be thirsty, so their necks will remain erect.  

سَمِعْتُ أَبِي يَقُولُ مَعْنَى قَوْلِ النَّبِيِّ ﷺ الْمُؤَذِّنُونَ أَطْوَلُ النَّاسِ أَعْنَاقًا يَوْمَ الْقِيَامَةِ لَيْسَ أَنَّ أَعْنَاقَهُمْ تَطُولُ وَذَلِكَ إِنَّ النَّاسَ يَعْطَشُونَ يَوْمَ الْقِيَامَةِ فَإِذَا عَطِشَ الْإِنْسَانُ انْطَوَتْ عُنُقُهُ وَالْمُؤَذِّنُونُ لَا يَعْطَشُونَ فَأَعْنَاقُهُمْ قَائِمَةٌ  

[Machine] reported that the Prophet, ﷺ , said, "Whoever calls to prayer for twelve years, Paradise will be obligatory upon him. And for every call to prayer, he will have sixty good deeds written for him, and for every prayer that he establishes, he will have thirty good deeds." Abu Abdullah said, "This is an authentic hadith, and it has a witness from the hadith of Abdullah ibn Lah'iyah."  

أَنَّ النَّبِيَّ ﷺ قَالَ مَنْ أَذَّنَ اثْنَتَيْ عَشْرَةَ سَنَةً وَجَبَتْ لَهُ الْجَنَّةُ وَكُتِبَ لَهُ بِتَأْذِينِهِ فِي كُلِّ مَرَّةٍ سِتُّونَ حَسَنَةً وَبِإِقَامَتِهِ ثَلَاثُونَ حَسَنَةً قَالَ أَبُو عَبْدِ اللهِ هَذَا حَدِيثٌ صَحِيحٌ وَلَهُ شَاهِدٌ مِنْ حَدِيثِ عَبْدِ اللهِ بْنِ لَهِيعَةَ قَالَ الشَّيْخُ وَقَدْ  

[Machine] said the Messenger of Allah ﷺ , "Whoever calls for the five prayers and leads them with faith and counting, will have his past sins forgiven, which I only know from the narration of Ibrahim ibn Rustum from Hammad. As for the narration..."  

قَالَ رَسُولُ اللهِ ﷺ مَنْ أَذَّنَ خَمْسَ صَلَوَاتٍ وَأَمَّهُمْ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ لَا أَعْرِفُهُ إِلَّا مِنْ حَدِيثِ إِبْرَاهِيمَ بْنِ رُسْتُمَ عَنْ حَمَّادٍ وَأَمَّا الْحَدِيثُ الَّذِي  

[Machine] "The Messenger of Allah ﷺ prohibited the Imam from being the Mu'adhin. This hadith comes with a weak chain of narrators, as narrated by Marrah Isma'il ibn 'Amr ibn Najih Abu Ishaq al-Kufi, who reported hadiths that were not followed upon, and Ja'far ibn Ziyad is weak."  

نَهَى رَسُولُ اللهِ ﷺ أَنْ يَكُونَ الْإِمَامُ مُؤَذِّنًا فَهَذَا حَدِيثٌ إِسْنَادُهُ ضَعِيفٌ بِمَرَّةٍ إِسْمَاعِيلُ بْنُ عَمْرِو بْنِ نَجِيحٍ أَبُو إِسْحَاقَ الْكُوفِيُّ حَدَّثَ بِأَحَادِيثَ لَمْ يُتَابَعْ عَلَيْهَا وَجَعْفَرُ بْنُ زِيَادٍ ضَعِيفٌ  

[Machine] 'Umar said, "If I were able to tolerate the responsibility of the caliphate, I would call the prayer (adhan)."  

قَالَ عُمَرُ لَوْ كُنْتُ أُطِيقُ الْأَذَانَ مَعَ الْخِلَافَةِ لَأَذَّنْتُ  

[Machine] From his grandmother, Umm Farwah, who was among those who pledged allegiance to the Prophet ﷺ and was one of the early emigrants, it is narrated that she heard the Prophet ﷺ being asked about the best deeds. He replied, "Performing the prayer at its earliest time."  

عَنْ جَدَّتِهِ أُمِّ فَرْوَةَ وَكَانَتْ مِمَّنْ بَايَعَتِ النَّبِيَّ ﷺ وَكَانَتْ مِنَ الْمُهَاجِرَاتِ الْأُوَلِ أَنَّهَا سَمِعْتِ النَّبِيَّ ﷺ وَسُئِلَ عَنْ أَفْضَلِ الْأَعْمَالِ فَقَالَ الصَّلَاةُ لَأَوَّلِ وَقْتِهَا  

[Machine] I asked the Messenger of Allah ﷺ , "Which action is the best?" He replied, "Prayer at its earliest time." I said, "Then what?" He said, "Jihad in the way of Allah." I said, "Then what?" He said, "Being dutiful to one's parents, and so on."  

سَأَلْتُ رَسُولَ اللهِ ﷺ أَيُّ الْعَمَلِ أَفْضَلُ؟ قَالَ الصَّلَاةُ فِي أَوَّلِ وَقْتِهَا قُلْتُ ثُمَّ أَيْ؟ قَالَ الْجِهَادُ فِي سَبِيلِ اللهِ قُلْتُ ثُمَّ أَيْ؟ قَالَ بِرُّ الْوَالِدَيْنِ وَهَكَذَا  

[Machine] Regarding the timing of the Prophet's prayer, he said: He used to pray Dhuhr at the beginning of the Hijri hour. He used to pray Asr while the sun was still bright. He used to pray Maghrib when it became obligatory. He used to pray Isha when the people increased, he would hasten and when they decreased, he would delay. And he used to pray Fajr when it was bright.  

عَنْ وَقْتِ صَلَاةِ النَّبِيِّ ﷺ فَقَالَ كَانَ يُصَلِّي الظُّهْرَ بِالْهَاجِرَةِ وَيُصَلِّي الْعَصْرَ وَالشَّمْسُ حَيَّةٌ وَيُصَلِّي الْمَغْرِبَ إِذَا وَجَبَتْ وَيُصَلِّي الْعِشَاءَ إِذَا كَثُرَ النَّاسُ عَجَّلَ وَإِذَا قَلُّوا أَخَّرَ وَيُصَلِّي الصُّبْحَ بِغَلَسٍ  

[Machine] I saw the Messenger of Allah ﷺ praying the midday prayer as the sun was setting, and sometimes he would delay it until the heat became intense. I saw him praying the afternoon prayer while the sun was still high and white, before it turned yellow. Then a man would finish his prayer and another man named Dhul-Hulayfah would come and pray before the sun set. Then he would pray the evening prayer as the sun was setting and the horizon turned dark. Sometimes he would delay it until the people gathered, and he would pray the dawn prayer while it was still dark, then he would pray another prayer and the day would break, and after that his prayers would be slightly delayed until he passed away, and he did not return to praying them early again.  

رَأَيْتُ رَسُولَ اللهِ ﷺ يُصَلِّي الظُّهْرَ حِينَ تَزُولُ الشَّمْسُ وَرُبَّمَا أَخَّرَهَا حِينَ يَشْتَدُّ الْحَرُّ وَرَأَيْتُهُ يُصَلِّي الْعَصْرَ وَالشَّمْسُ مُرْتَفِعَةٌ بَيْضَاءُ قَبْلَ أَنْ تَدْخُلْهَا الصُّفْرَةُ فَيَنْصَرِفُ الرَّجُلُ مِنَ الصَّلَاةِ فَيَأْتِي ذَا الْحُلَيْفَةِ قَبْلَ غُرُوبِ الشَّمْسِ وَيُصَلِّي الْمَغْرِبَ حِينَ تَسْقُطُ الشَّمْسُ وَيُصَلِّي الْعِشَاءَ حِينَ يَسْوَدُّ الْأُفُقُ وَرُبَّمَا أَخَّرَهَا حَتَّى يَجْتَمِعَ النَّاسُ وَيُصَلِّي الصُّبْحَ بِغَلَسٍ ثُمَّ صَلَّى مَرَّةً أُخْرَى فَأَسْفَرَ بِهَا ثُمَّ كَانَتْ صَلَاتُهُ بَعْدَ ذَلِكَ بِغَلَسٍ حَتَّى مَاتَ ثُمَّ لَمْ يُعِدْ إِلَى أَنْ يُسْفِرَ  

[Machine] The Messenger of Allah, ﷺ , never prayed a prayer out of its designated time until Allah, may He be glorified, took him (in death), and likewise  

مَا صَلَّى رَسُولُ اللهِ ﷺ صَلَاةً لِوَقْتِهَا الْآخِرِ حَتَّى قَبَضَهُ اللهُ ﷻ وَكَذَلِكَ  

[Machine] The Messenger of Allah, ﷺ , did not pray the prayer of its last time twice until Allah, may He be glorified and exalted, took him away. And this transmission is from Is-haq ibn Umar, and Aisha did not have knowledge of it.  

مَا صَلَّى رَسُولُ اللهِ ﷺ الصَّلَاةَ لِوَقْتِهَا الْآخِرِ مَرَّتَيْنِ حَتَّى قَبَضَهُ اللهُ ﷻ وَهَذَا مُرْسَلٌ إِسْحَاقُ بْنُ عُمَرَ وَلَمْ يُدْرِكْ عَائِشَةَ  

[Machine] The Messenger of Allah ﷺ said: "The early time is the pleasure of Allah, and the later time is the forgiveness of Allah." Abu Sa'd informed us, "I am Abu Ahmad," and Muhammad ibn Harun ibn Humayd informed us, "Ahmad ibn Mani'i informed us," and Ya'qub ibn al-Walid informed us, from 'Ubaydullah, from Nafi', from Ibn 'Umar, from the Prophet ﷺ , similar to it. Abu Ahmad said, "This is what Ibn Humayd used to say to us, on the authority of 'Ubaydullah, and the correct narration is what Ibn Sa'id and Ibn Asbat transmitted, that this hadith with this chain of narrators is invalid if it is said to be from 'Abdullah or 'Ubaydullah." The Sheikh said, "This is a hadith known to be by Ya'qub ibn al-Walid al-Madani, and Ya'qub is accused of fabricated hadith, Yahya ibn Ma'in weakened him, and Ahmad ibn Hanbal and all the preservers rejected him and attributed him to innovation. We seek refuge in Allah from humiliation, and it is also narrated with other weak chains of narrators."  

قَالَ رَسُولُ اللهِ ﷺ الْوَقْتُ الْأَوَّلُ رِضْوَانُ اللهِ وَالْوَقْتُ الْآخِرُ عَفْوُ اللهِ وَأَخْبَرَنَا أَبُو سَعْدٍ أَنَا أَبُو أَحْمَدَ ثنا مُحَمَّدُ بْنُ هَارُونَ بْنِ حُمَيْدٍ ثنا أَحْمَدُ بْنُ مَنِيعٍ ثنا يَعْقُوبُ بْنُ الْوَلِيدِ عَنْ عُبَيْدِ اللهِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ ﷺ مِثْلَهُ قَالَ أَبُو أَحْمَدَ هَكَذَا كَانَ يَقُولُ لَنَا ابْنُ حُمَيْدٍ عَنْ عُبَيْدِ اللهِ فِي هَذَا الْإِسْنَادِ وَالصَّوَابُ مَا حَدَّثَنَاهُ ابْنُ صَاعِدٍ وَابْنُ أَسْبَاطَ عَلَى أَنَّ هَذَا الْحَدِيثَ بِهَذَا الْإِسْنَادِ بَاطِلٌ إِنْ قِيلَ فِيهِ عَبْدُ اللهِ أَوْ عُبَيْدُ اللهِ قَالَ الشَّيْخُ هَذَا حَدِيثٌ يُعْرَفُ بِيَعْقُوبَ بْنِ الْوَلِيدِ الْمَدَنِيِّ وَيَعْقُوبُ مُنْكَرُ الْحَدِيثِ ضَعَّفَهُ يَحْيَى بْنُ مَعِينٍ وَكَذَّبَهُ أَحْمَدُ بْنُ حَنْبَلٍ وَسَائِرُ الْحُفَّاظِ وَنَسَبُوهُ إِلَى الْوَضْعِ نَعُوذُ بِاللهِ مِنَ الْخُذْلَانِ وَقَدْ رُوِيَ بِأَسَانِيدَ أُخَرَ كُلُّهَا ضَعِيفَةٌ  

[Machine] The Messenger of Allah ﷺ said: "The beginning of the time is the pleasure of Allah, the middle of the time is the mercy of Allah, and the end of the time is the forgiveness of Allah." Ibrahim ibn Zakariyya, also known as Abu Ishaq Al-Dharyr, narrated this hadeeth from the trustworthy narrators in Al-Bawaatil. Abu Saad Al-Malini narrated it from Abu Ahmad ibn Adiy Al-Hafith, and Ibrahim ibn Abi Mahdhurah, who is Ibrahim ibn Abdul Aziz ibn Abd al-Malik ibn Abi Mahdhurah, also narrated it. This hadeeth is famous and has been narrated with the same wording by Ibn Abbas, Jarir ibn Abdullah, and Anas ibn Malik. It is a raised hadeeth and has a basis in the statement of Abu Ja'far Muhammad ibn Ali Al-Baqir.  

قَالَ رَسُولُ اللهِ ﷺ أَوَّلُ الْوَقْتِ رِضْوَانُ اللهِ وَأَوْسَطُ الْوَقْتِ رَحْمَةُ اللهِ وَآخِرُ الْوَقْتِ عَفْوُ اللهِ إِبْرَاهِيمُ بْنُ زَكَرِيَّا هَذَا هُوَ الْعِجْلِيُّ الضَّرِيرُ يُكْنَى أَبَا إِسْحَاقَ حَدَّثَ عَنِ الثِّقَاتِ بِالْبَوَاطِيلِ قَالَهُ لَنَا أَبُو سَعْدٍ الْمَالِينِيُّ عَنْ أَبِي أَحْمَدَ بْنِ عَدِيٍّ الْحَافِظِ وَإِبْرَاهِيمُ بْنُ أَبِي مَحْذُورَةَ هُوَ إِبْرَاهِيمُ بْنُ عَبْدِ الْعَزِيزِ بْنِ عَبْدِ الْمَلِكِ بْنِ أَبِي مَحْذُورَةَ مَشْهُورٌ وَرُوِيَ هَذَا الْحَدِيثُ عَلَى اللَّفْظِ الْأَوَّلِ عَنِ ابْنِ عَبَّاسٍ وَجَرِيرِ بْنِ عَبْدِ اللهِ وَأَنَسِ بْنِ مَالِكٍ مَرْفُوعًا وَلَيْسَ بِشَيْءٍ وَلَهُ أَصْلٌ فِي قَوْلِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ  

[Machine] The beginning of time is the pleasure of Allah and the end of time is the forgiveness of Allah, thus...  

أَوَّلُ الْوَقْتِ رِضْوَانُ اللهِ وَآخِرُ الْوَقْتِ عَفْوُ اللهِ هَكَذَا  

The Messenger of Allah ﷺ would offer the Zuhr prayer when the sun had passed the meridian; he would offer 'Asr prayer after which one of us would visit the skirts of Medina and return him while the sun was still bright; I forgot what he said about the Maghrib prayer; he did not fear postponing the Isha prayer until a third of night had passed, or he said: until the midnight had passed. He would dislike sleeping before it or talking after it. And he would offer the Fajr prayer when a man could recognize his neighbor whom he recognized well; and he would recite from sixty to a hundred verses during it. (Using translation from Abū Dāʾūd 398)   

كَانَ رَسُولُ اللهِ ﷺ يُصَلِّي الظُّهْرَ إِذَا زَالَتِ الشَّمْسُ وَيُصَلِّي الْعَصْرَ وَإِنَّ أَحَدَنَا يَذْهَبُ إِلَى أَقْصَى الْمَدِينَةِ وَيَرْجِعُ وَالشَّمْسُ حَيَّةٌ وَنَسِيتُ الْمَغْرِبَ وَكَانَ لَا يُبَالِي بِتَأْخِيرِ الْعِشَاءِ إِلَى ثُلُثِ اللَّيْلِ قَالَ ثُمَّ قَالَ إِلَى شَطْرِ اللَّيْلِ قَالَ وَكَانَ يَكْرَهُ النَّوْمَ قَبْلَهَا وَالْحَدِيثَ بَعْدَهَا وَكَانَ يُصَلِّي الصُّبْحَ وَيَعْرِفُ أَحَدُنَا جَلِيسَهُ الَّذِي كَانَ يَعْرِفُهُ وَكَانَ يَقْرَأُ فِيهَا مِنَ السِّتِّينَ إِلَى الْمِائَةِ وَرَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ عَنْ حَفْصِ بْنِ عُمَرَ وَرَوَاهُ مُسْلِمٌ مِنْ وَجْهَيْنِ آخَرِينَ عَنْ شُعْبَةَ  

[Machine] The Messenger of Allah ﷺ used to pray Dhuhr when the sun started to decline, meaning when it sets.  

كَانَ رَسُولُ اللهِ ﷺ يُصَلِّي الظُّهْرَ حِينَ تَدْحَضُ الشَّمْسُ يَعْنِي تَزُولُ