Third: 
Qabisa ibn ʿĀmir relates—traced back to the Prophet ﷺ:
“Your Lord marvels at a shepherd who, atop a jagged peak—an elevated ledge on a mountain—calls the adhān for prayer and then performs it. Allah says, ‘Look at this servant of Mine: he proclaims the adhān and establishes the prayer out of awe of Me. I have therefore forgiven him and admitted him into Paradise.’”
It was recorded by Abū Dāwūd (1/188), al-Nasaʾī (1/108), al-Bayhaqī (1/405), and Aḥmad (4/157–158) through the route of Abū ʿAshānah narrating from Qabisa.
Abū ʿAshānah—with a ḍamma on the first consonant; his name is Ḥayy ibn Yuʾman—is trustworthy, as stated in al-Taqrīb, so the ḥadith is sound.

Fourth: 
Salmān relates—traced back to the Prophet ﷺ:
“If a man finds himself in a desolate land and the time for prayer comes, let him perform wuḍūʾ; if he has no water, let him perform tayammum. Should he give only the iqāmah, two angels will pray with him; but if he gives both the adhān and the iqāmah, hosts of Allah whose ends are unseen will pray behind him.”
ʿAbd al-Razzāq and Abū Bakr ibn Abī Shaybah transmitted it from Muʿtamir ibn Sulaymān al-Taymī, from his father, from Abū ʿUthmān al-Nahdī, from Salmān with this wording. The chain is sound according to the criteria of the Six Books.
Al-Bayhaqī (1/405) also recorded it in both marfūʿ and mawqūf forms, preferring the mawqūf. Nonetheless, the report effectively has marfūʿ status, especially since it is supported by a corroborating narration cited in al-Talkhīṣ (3/145); see also al-Targhīb (1/153).