The Messenger of Allah ﷺ said, "A caller cries out at the time of every prayer, saying, 'Children of Adam, rise and extinguish the fires you have kindled against yourselves.' So they rise, purify themselves, and their sins fall away from their eyes. They pray, and whatever sins lie between the two prayers are forgiven them. Then they kindle more sins in the interval. When the time of the first prayer arrives, the caller cries out, 'Children of Adam, rise and extinguish what you have kindled against yourselves.' So they rise, purify themselves, and pray, and whatever lies between the two prayers is forgiven them. When the time of Asr comes, it is the same. When Maghrib comes, it is the same. When Isha comes, it is the same. Then they sleep, having been forgiven."Then the Messenger of Allah ﷺ said, "So one person sets out by night toward good, and another sets out by night toward evil."
عن رسول الله ﷺ قال: يبعث مناد عند حضرة كل صلاة، فيقول: يا بني آدم، قوموا فأطفئوا عنكم ما أوقدتم على أنفسكم، فيقومون فيتطهرون وتسقط خطاياهم من أعينهم، ويصلون فيغفر لهم ما بينهما، ثم يوقدون فيما بين ذلك، فإذا كان عند صلاة الأولى نادى: يا بني آدم، قوموا فأطفئوا ما أوقدتم على أنفسكم، فيقومون فيتطهرون ويصلون فيغفر لهم ما بينهما، فإذا حضرت العصر فمثل ذلك، فإذا حضرت المغرب فمثل ذلك، فإذا حضرت العتمة فمثل ذلك، فينامون وقد غفر لهم، ثم قال رسول الله ﷺ: فمدلج في خير، ومدلج في شر.
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Tabarani narrated it in al-Kabir (10/174) - and from him Abu Naeem in Hilyat Awliya (4/189) - from Hasan bin Ali Mamari, who said, Muhammad bin Khalil Khashani told us, who said, Ayub bin Hassan Jurashi told us, from Hisham bin Ghaz, from Aban - meaning Attar - from Asim bin Bahdala, from Zirr bin Hubaysh, who told him, from Abdullah bin Masud, and he related it. Its chain of transmission is hasan. It includes Tabarani's teacher Hasan bin Ali Mamari, Ayub bin Hassan Jurashi, and Asim bin Bahdala, each one of whom is such that his hadith is graded hasan.Haythami said in Majma (1/299), "Tabarani narrated it in al-Kabir, and it includes Aban bin Abu Ayyash, whom Ayub and Salim Alawi deemed reliable, while Shuba, Ahmad, Ibn Main, and Abu Hatim deemed him daif."I say, that is what he said, but this is mistaken. The correct view is that he is Aban bin Yazid Attar, for Tabarani himself stated explicitly that he meant Attar, and Abu Naeem transmitted it from him in the same way. Aban bin Yazid Attar is reliable and firmly established.On this subject there is also a report from Ibn Abbas, narrated by Ahmad (2430) and Tabarani (12931), that a woman whose husband was away came to a man to buy something from him. He said, "Come into the small room and I will give it to you." She went in, and he kissed her and touched her. She said, "Woe to you, my husband is away!" So he let her go and regretted what he had done. He went to Umar and told him what he had done. Umar said, "Woe to you, perhaps her husband is merely away." He said, "Indeed, her husband is away." Umar said, "Go to Abu Bakr and ask him." So he went to Abu Bakr and told him. Abu Bakr said, "Woe to you, perhaps her husband is away." He said, "Indeed, her husband is away." Abu Bakr said, "Go to the Prophet ﷺ." So he went to the Prophet ﷺ and told him. The Prophet said, "Perhaps her husband is away." He said, "Indeed, her husband is away." The Messenger of Allah ﷺ fell silent, and then the Quran was revealed, "And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember" [Hud 11:114].The man said, "O Messenger of Allah, is this for me specifically, or for people in general?" Umar said, "No, and it is not a special favor for you either, rather it is for people in general." The Prophet ﷺ laughed and said, "Umar has spoken the truth."Its chain of transmission is daif because of Ali bin Zayd, who is Ibn Jadan Taymi Basri, whom the scholars of hadith unanimously agreed was daif.His statement "al-dawlaj" refers to the small room within a large house.His statement "mughib," with a damma on the mim, is an active participle from "aghabat," one of the terms describing women, meaning a woman whose husband is away. See Nihayah.And from Muaz bin Jabal, narrated by Tirmidhi (3113), who said, "Its chain of transmission is not connected. Abdul-Rahman bin Abu Layla did not hear from Muaz. Muaz bin Jabal died during the caliphate of Umar, and when Umar was killed, Abdul-Rahman bin Abu Layla was a small boy of six years old, though he did narrate from Umar. Shuba narrated this hadith from Abdul-Malik bin Umayr, from Abdul-Rahman bin Abu Layla, from the Prophet ﷺ, as a mursal report." End of Tirmidhi's statement.And from Abu Yusr, who is Kaab bin Amr, also narrated by Tirmidhi (3115), and it includes Qays bin Rabi, who is daif, deemed daif by Waki and others. However, Tirmidhi ruled it hasan sahih, though in one copy he said, "a rare hasan hadith," which is more fitting, because most hadith scholars deemed Qays bin Rabi Asadi daif. That is why Ibn Hibban mentioned him in Majruhin (884) and did not mention him in Thiqat, although Shuba spoke well of him.Ibn Hibban said, "I have examined the reports of Qays bin Rabi as narrated by both the early and later transmitters, and traced them carefully, and I found him truthful and trustworthy while he was young. But when he grew old, his memory deteriorated, and he was afflicted with a wicked son, who would slip hadiths in on him, and he would accept them out of trust in his own son. When fabricated material came to outweigh his sound hadith, without the two being distinguishable, he deserved to be avoided when using his hadith as evidence. So whoever among our scholars praised him and recommended relying on him did so based on looking at the sound material he narrated from his own hearing, and whoever discredited him among them did so because of what they knew of the fabricated material in his hadith that his son and others had inserted into it."