Bukhari

Hadith Footnote:
The narration from the Commander of the Believers, Umar ibn Abd al-Aziz rahimahullah, has been recorded by Ibn Abi Shaybah.
This particular muezzin had given the call to prayer (adhan) in a melodious, singing manner with rhythm and tune, for which he was reproached.
Therefore, such a loud voice in the adhan that introduces rhythm and melody is not commendable.
Rather, it is recommended (mustahabb) to give the adhan in a simple, clear, and loud voice.
From the hadith, the virtue of raising the voice for the adhan in forests and deserts is established, so those shepherds and Muslim herdsmen who act upon this are indeed very fortunate. Truly, the call to prayer has been proclaimed sometimes in the churches of Europe, and sometimes in the scorching deserts of Africa.

Hadith Commentary:
(1)
Calling the adhan (call to prayer) in a loud voice carries great virtue within itself. This ruling also applies to the adhan given in the wilderness. Even if there are no humans present there, wherever the voice reaches, those who hear it will bear witness on the Day of Resurrection. However, there should be absolutely no element of melodious singing in this loud voice. Furthermore, this hadith also shows that a single person can give the adhan. Sa'id ibn al-Musayyib rahimahullah says that when a person prays in the wilderness, angels stand on his right and left and pray with him, and if he prays after giving the adhan and iqamah, then a multitude of angels, as numerous as the mountains, gather behind him and pray with him. (Muwatta' Imam Malik, Book of the Call to Prayer during Travel, Hadith: 164)

(2)
In one hadith, it is mentioned that the reward for congregational prayer is twenty-five times greater, and if one prays in the wilderness, performing bowing (ruku') and prostration (sujud) properly, he will receive fifty times the reward. (Sunan Abi Dawud, Book of Prayer, Hadith: 560) But this reward is for an incidental situation. It should not be that, without any reason, one leaves the mosques in populated areas with the intention of gaining more reward and starts praying in the wilderness. If doing so were correct, it would certainly have been transmitted from the predecessors (aslaf). And Allah knows best.

Benefits:

➊ The primary purpose of the adhan is to spread the symbol of Islam and the call to prayer as far as possible, and it is evident that when the adhan is delivered with affectation and melody, the focus shifts from raising the voice to the tune and style. In any case, affectation and artificiality are blameworthy in the Shariah. Allah the Exalted says: «قُلْ مَا اسْتَلَكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ» [ص: 86] "Say: I do not ask you for any reward for this, nor am I among those who pretend." In [مصنف ابن ابي شيبه 2072، ح: 2375], it is mentioned that when a muezzin of Umar bin Abdul Aziz rahimahullah recited the adhan melodiously, he said: "Deliver a simple adhan, otherwise separate from us."

➋ The word «غنم» is used for both sheep and goats, and «بَادِيَةٌ» means a desert where there is no habitation (its translation is not 'forest'). [فتح الباري]

➌ Abdullah bin Abdur Rahman rahimahullah was an orphan, raised in the lap of Abu Sa'id radi Allahu anhu, because his mother had married him. [فتح الباري]

➍ From the statement of Abu Sa'id al-Khudri radi Allahu anhu, it is understood that whether in the city or in the desert, the adhan must be given at the time of prayer. Therefore, he emphasized not the giving of the adhan itself, but rather giving it in a loud voice and narrated a hadith regarding its virtue. From Abu Sa'id al-Khudri radi Allahu anhu, it is also narrated from the Messenger of Allah sallallahu alayhi wa sallam that he said: «الصَّلَاةُ فِي جَمَاعَةٍ تَعْدِلُ خَمْسًا وَ عِشْرِيْنَ صَلَاةٌ، فَإِذَا صَلَّاهَا فِيْ فَلَاةٍ فَأَتَمَّ رُكُوْعَهَا وَسُجُوْدَهَا بَلَغَتْ خَمْسِيْنَ صَلَاةٌ» [أبو داود: 560، صحيح] "Prayer in congregation is equal to twenty-five prayers, and when one prays it in a wilderness and completes its bowing and prostration, it reaches the reward of fifty prayers." Sa'id bin al-Musayyib rahimahullah said that when a person prays in the wilderness, an angel prays on his right and an angel on his left; then, when he gives the adhan and iqamah, angels as numerous as mountains pray behind him. [الموطأ: 240، باب النداء فى السفر] However, this is the statement of a Tabi'i, and no ruling or virtue is established from it. It is possible that by the two angels he meant the noble scribes (Kiraman Katibin), but even then, their praying along with him requires evidence.

➎ From this hadith, it is understood that it is recommended (a meritorious act) for a person alone in the desert to give the adhan, even if there is no hope that anyone will come and join him, because even if no worshiper comes, he will still obtain the testimony of all those things that his voice reaches. [فتح الباري]

➏ The words "jinn or human or anything" include all inanimate objects, plants, and animals. Thus, in the narration of Ibn Khuzaymah, it is stated: «لا يَسْمَعُ صَوْتَهُ شَجَرٌ وَلَا مَدَرُ وَلَا حَجَرٌ وَلَا جِنَّ وَلَا إِنَّسُ إِلَّا شَهِدَ لَهُ» [صحيح ابن خزيمة: 389] "Whatever tree, brick, pebble, stone, jinn, or human hears his voice will bear witness for him." And in Abu Dawud and al-Nasa'i, the wording from Abu Hurayrah radi Allahu anhu is: «الْمُؤَذِّنُ يُغْفَرُ لَهُ مَدَى صَوْتِهِ وَيَشْهَدُ لَهُ كُلُّ رَطْبٍ وَيَابِسِ» [ابو داؤد: 515، نسائي: 645] "The muezzin is forgiven up to the extent of his voice, and every moist and dry thing bears witness for him." [فتح الباري] The testimony of every moist and dry thing is similar to the statement of Allah the Exalted: «وَإِنْ مِّن شَيْءٍ إِلا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ» [بني إسرائيل: 44] "And there is nothing except that it glorifies Him with His praise, but you do not understand their glorification." Because all of these possess perception; this is not merely a matter of the 'language of state,' for that is not difficult to understand. In [صحيح مسلم 2277], there is a marfu' narration from Jabir bin Samurah radi Allahu anhu, in which the Prophet sallallahu alayhi wa sallam said: "I still recognize that stone in Mecca which used to greet me before my prophethood." [فتح الباري] And on the Day of Judgment, the earth will inform of all that was done upon it. In Surah al-Zalzalah, it is stated: «يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا» [‏الزلزال: 4] "That Day it will report its news."

➐ From this hadith, it is understood that loving sheep, goats, and the wilderness, and especially going there during times of tribulation, was the practice of the pious predecessors, provided that one does not become heedless of knowledge and avoids the harshness of the Bedouins; otherwise, living in the city is a great blessing, as Yusuf alayhis salam considered it a favor of Allah that He brought his parents and brothers to the city: «وَقَدْ أَحْسَنَ بي إِذْ أَخْرَجَنِي مِنَ السَّجْنِ وجَاءَ بِكُمْ مِنَ البَدْهِ» [يوسف: 100] "Allah has favored me when He brought me out of prison and brought you from the desert." And all the Prophets alayhimus salam were born in cities and towns and carried out their mission there. [ديكهيے يوسف: 109 - القصص: 59] Note that during times of tribulation, living in the wilderness and herding sheep and goats has no relation to monasticism. Allah the Exalted said: «وَرَهْبَانِيَةَ إِبْتَدَعُوْهَا مَا كَتَبْنَهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ» [الحديد: 27] "And monasticism they invented—we did not prescribe it for them, except seeking the pleasure of Allah."

➑ From this hadith, the recommendation of using loudspeakers is also established, because the farther the voice reaches, the more beneficial it is for Muslims and the muezzin, and the more distressing it is for Satan.