Bukhari

Hadith Commentary:
It is understood from this that branding the ears of a goat is permissible.
The act of a respected elder softening a date in his mouth and then placing it into the mouth of a child is called tahnik.

Hadith Commentary:
(1)
It is forbidden to brand a person’s face, and branding the faces of animals is also a disliked act. However, it is permissible to brand animals at places other than the face, even though the people of Kufa have denied this. They say that doing so causes pain to the animals and is akin to mutilation (muthlah), but the aforementioned hadith refutes this position.

(2)
Mirbad refers to a camel enclosure. It is possible that the goats were brought into the camel enclosure. In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam), after returning from the conquest of Makkah and the Battle of Hunayn, was branding camels. (Sahih Muslim, Kitab al-Libas wa al-Zinah, Hadith: 5554 (2119)). It is possible that when Anas (radi Allahu anhu) arrived, the Prophet (sallallahu alayhi wa sallam) was branding goats, and after that, he saw him branding camels. In any case, it is permissible to brand animals at places other than the face, as is evident from branding on the ears. (Fath al-Bari: 9/830)

(3)
This hadith also shows that the Messenger of Allah (sallallahu alayhi wa sallam) was very humble and modest. He would perform tasks himself with his blessed hands. (sallallahu alayhi wa sallam)

Hadith Commentary: Benefits and Issues: Imam Nawawi rahimahullah has written that it is preferable to brand the animals of zakat and jizyah as a distinguishing mark on a place other than the face. Branding other animals is permissible, and it is better that goats be branded on their ears, and camels and cows at the base of the thigh, because in a firm place the pain is less and, due to fewer hairs, the brand will be more visible. The benefit of branding is that the animals will be distinguished from one another. On the animals of jizyah, the word "jizyah" or "saghar" will be written, and on the animals of zakat, "zakat" or "sadaqah." The Shafi'is say that it is better that the mark for goats be less than that for cows, and the mark for cows be less than that for camels. This is the position of all the Companions and the majority of scholars. However, according to Imam Abu Hanifah rahimahullah, this branding is disliked (makruh), because it subjects the animal to torment and disfigures its appearance. But Allamah 'Ayni has written: Our companions have written in their books that there is no harm in branding animals as a distinguishing mark, because it is beneficial, and there is no harm in branding children for the treatment of some illness, because this is a form of medical treatment. (Takmilah, vol. 4, p. 185)

By combining the previous hadith and this hadith, it is understood that the enclosure was in the garden, and the Prophet sallallahu alayhi wa sallam branded both camels and goats. And from this hadith, it is understood that the tahneek (chewing and placing something sweet in a child's mouth) should be done by a pious and righteous elder, and that the Messenger of Allah sallallahu alayhi wa sallam was extremely humble and would perform tasks himself. He would look after the interests of the Muslims and, as a precaution for the protection of their animals, would brand them.

Benefits and Issues:
It is permissible to mark animals for identification purposes.
For this purpose, iron would be heated and their bodies would be branded.
However, it is not permissible to brand the face or to strike it; branding on the ear is permissible.
From this, it is understood that the ears are not considered part of the face.

Benefits and Issues:
➊
It is permissible to mark animals with such a sign by which they can be distinguished from the animals of others.

➋
For this purpose, animals should not be branded on their faces; a mark can be placed on some other part.

➌
By "kisa’" is meant a cloak made of hair.
From this, it is understood that wearing woolen clothing is permissible. (Nawab Waheed uz-Zaman Khan rahimahullah)