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Abū Saʿīd al-Khudrī (RA) reported that the Messenger of Allah ﷺ said: “As far as the voice of the muezzin reaches, every jinn and every human being and everything else that hears his voice will surely bear witness for him on the Day of Resurrection.” (Bukhārī)

In the language, adhān means “to give notice,” and in the terminology of the Sharīʿa the adhān is the announcement, by means of certain specific words at set times, that the time of prayer has come. The adhān is such a call that not a single second passes on the face of the earth without thousands — indeed hundreds of thousands — of muezzins simultaneously proclaiming the oneness of Allah, the Most High, and the messengership of the Master of both worlds ﷺ. Looking at the map of the world: because of the difference in times between different countries, the chain of the Fajr adhān that begins at true dawn continues — along with the differences of time between that country's own cities and then the differences with neighbouring countries — in such a way that when the ʿIshāʾ adhān ends somewhere, the time of the Fajr adhān begins again; that is, not a single moment passes in which the call of the adhān is not being given somewhere in the world. It is a remembrance that is raised aloud on the western shores of Australia, that echoes at the foot of the snow-capped mountains of Switzerland, and that shines forth in all its splendour in the sands of Africa, the meadows of Europe, the churches of Spain and the expanses of America. Thus the adhān is a living commentary on {And We raised high for you your remembrance} (“wa rafaʿnā laka dhikrak”).

To call the adhān is so great a felicity that its measure is well understood from the noble ahādīth; to call the adhān is in reality to fill one's lap with blessing and felicity. What is meant by “the voice of the muezzin” in this hadith is that whenever the muezzin's call falls upon the ear of any human being — even if he does not fully understand it — that person too will testify on behalf of the muezzin's faith; so those who are near the muezzin and hear the adhān close by will be special witnesses indeed. Allah has granted every thing in this universe some share of the knowledge of Him, as Allah says:
{The seven heavens and the earth and whoever is in them glorify Him; and there is not a thing but glorifies Him with praise, but you do not understand their glorification} (Banī Isrāʾīl: 44).
That is, within even inanimate objects and plants there is a certain kind of awareness — though we may not grasp it — and on the basis of that awareness they glorify Allah. So when the muezzin calls the adhān and in it proclaims the greatness and majesty of Allah, His oneness, the messengership of His Messenger and His call, then besides jinn and mankind the other creatures also hear and understand it, and will bear witness to it on the Day of Resurrection. Without doubt this is a great and enviable merit of the muezzins. Another narration states that as far as the muezzin's voice reaches, his sins are forgiven, and everything moist and dry (inanimate objects and plants, living and lifeless) that hears his voice prays for his forgiveness. (Reported by Musnad Aḥmad)

In reality, the human voice affects every single thing in the world, and on the Day of Resurrection all these things will begin to speak just as a cassette placed in a tape recorder starts to play. This is why muezzins are being encouraged to make as many things as possible their witnesses and to have the greater part of Allah's creation pray for their forgiveness.

Another narration mentions the merit of calling the adhān thus: if people knew exactly the reward and merit of the adhān, everyone would strive to call it, and — owing to the abundance of those eager to do so — lots would have to be drawn. (Reported by Bukhārī and Muslim)