(1) The scholars explain that the term mizmar here means “a pleasant voice,” for the root verb zamar originally signifies singing. The expression Al Dawud (“the family of David”) in this context refers to David (Dawud) himself, because the phrase “the family of so-and-so” may be applied to the person concerned. Dawud, peace be upon him, was famed for an exceptionally melodious voice. Al-Nawawi mentions this in his Commentary on Sahih Muslim. (2) The sense intended is to render one’s voice beautiful and moving. The Arabs say habbartu sh-shay’a tahbiran (“I beautified something”)—as noted by Ibn al-Athir in al-Nihaya. Ibn Kathir comments: “This indicates that training oneself to recite in such a refined manner is permissible. Abu Musa—as the Prophet, peace and blessings be upon him, said—had been given a beautiful voice, coupled with deep piety and the innate tenderness found among the people of Yemen; this shows that vocal embellishment is a sanctioned religious practice.” (3) The additional wording belongs to his own narration. It was related by al-Bukhari (9/76 and in Al-Afʿal al-ʿIbad, p. 79), Muslim (2/193), and al-Tirmidhi (2/318, Bulaq ed.), who graded it “hasan sahih.” Al-Bukhari and al-Tirmidhi transmit it through Burayd ibn ʿAbd Allah ibn Abi Burda, while Muslim’s chain passes through Talha ibn Yahya; both versions go back to Abu Burda from Abu Musa without the extra wording. Al-Hakim also recorded it (3/466) through Khalid ibn Nafiʿ al-Ashʿari, from Saʿid ibn Abi Burda, from Abu Burda ibn Abi Musa, who said: “The Prophet, peace be upon him, passed by Abu Musa one night while accompanied by ʿAisha. Abu Musa was reciting, so they stopped and listened to his recitation, then moved on. The next morning, when Abu Musa came to the Prophet, he said, ‘Abu Musa, last night I passed by you while you were reciting and we listened to your recitation.’ Abu Musa replied: …”