Musnad Humaydi

Hadith Commentary:
The situation was that Zayd was fair-skinned and Usamah was dark-skinned.
Some hypocrites would cast doubt, claiming that Usamah was not the son of Zayd.
Once, the father and son were sleeping covered with a sheet, but their feet were exposed.
Mudlij, who was a renowned physiognomist among the Arabs, saw their feet and said, "These feet resemble each other or are from one another."
Imam Shafi'i, rahimahullah, considered physiognomy (qiyafah) to be valid based on this hadith.
The purpose of mentioning this hadith here is to establish that there were lines on your (the Prophet’s) forehead.
This hadith also mentions your happiness and delight, which relates to your noble character.
That is why this hadith has been brought here.

Relevance Between the Chapter Title and the Hadith
Sahih Bukhari’s Chapter: «بَابُ مَنَاقِبُ زَيْدِ بْنِ حَارِثَةَ مَوْلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:»
At first glance, there does not appear to be an explicit connection between the chapter heading and the hadith, because apparently there are no words in the hadith that indicate the virtue of Zayd ibn Harithah radi Allahu anhu... However, upon reflection, the statement made by the physiognomist regarding Usamah ibn Zayd and his father Zayd ibn Harithah radi Allahu anhu, that “these feet are from one another,” brought joy to the Prophet sallallahu alayhi wa sallam. Therefore, the happiness of the Prophet sallallahu alayhi wa sallam over them is itself evidence of their virtue.

In another narration of Sahih Bukhari, which is another route of this same hadith, the happiness of the Prophet sallallahu alayhi wa sallam is mentioned explicitly. Thus, when the physiognomist saw the feet and said that these feet resemble each other, the Prophet sallallahu alayhi wa sallam came to Aisha radi Allahu anha. Umm al-Mu’minin Aisha radi Allahu anha narrates:
“Once, the Messenger of Allah sallallahu alayhi wa sallam entered upon her in a state of great happiness, and the lines of joy were shining on his blessed forehead.” [صحيح البخاري : 3555]

This hadith of Sahih Bukhari further clarifies that the Prophet sallallahu alayhi wa sallam was extremely pleased when that person (whose name was Ibn al-A’war ibn Ja’dah ibn Mu’adh ibn ‘Aturah ibn ‘Amru Mawlij al-Kinani) praised Zayd ibn Harithah radi Allahu anhu. In reality, some hypocrites were trying to cast doubt that Sayyiduna Usamah radi Allahu anhu was not the son of Sayyiduna Zayd radi Allahu anhu, because Zayd radi Allahu anhu was fair-skinned while Sayyiduna Usamah radi Allahu anhu was dark-skinned.

Therefore, the statement of the Mudliji was truthful, and the Prophet sallallahu alayhi wa sallam being pleased with his statement, and his happiness upon hearing the praise of Usamah ibn Zayd and Zayd ibn Harithah radi Allahu anhuma, is evidence of their virtues. This is what Imam Bukhari rahimahullah has established through the chapter heading, and thus, this is where the connection between the chapter heading and the hadith is established.

Hadith Commentary:
The relevance of this chapter is as follows: the Prophet sallallahu alayhi wa sallam had great love for Zayd radi Allahu anhu.
That is why he was pleased with the statement of the physiognomist.
The hypocrites used to taunt that Usamah's complexion is dark, and that he is not the son of Zayd.

Hadith Commentary:
➊
There is some inaccuracy and brevity in this narration. The physiognomist did not come in the presence of Aisha (radi Allahu anha); rather, he came to the Prophet (sallallahu alayhi wa sallam) in the Prophet’s Mosque while both Usama (radi Allahu anhu) and his father Zayd (radi Allahu anhu) were lying in the mosque. It was then that the physiognomist said what is mentioned in the hadith.
The Messenger of Allah (sallallahu alayhi wa sallam) conveyed this incident after returning from outside, as is evident from the last words of the hadith. In fact, in one narration it is explicitly stated that one day the Messenger of Allah (sallallahu alayhi wa sallam) came to Aisha (radi Allahu anha) happily and related the incident of Mujazziz al-Mudliji.
(Sahih al-Bukhari, al-Manaqib, Hadith: 3555)

➋
In reality, Zayd ibn Harithah (radi Allahu anhu) had a fair complexion, while his son Usama (radi Allahu anhu) had a dark complexion. Because of this, the hypocrites would taunt that Usama was not the son of Zayd (radi Allahu anhu).
Although the Messenger of Allah (sallallahu alayhi wa sallam) had no doubt about their relationship, he was pleased with the statement of the physiognomist because it refuted the false propaganda of the hypocrites.
He informed Aisha (radi Allahu anha) of this matter.
(‘Umdat al-Qari: 11/300)

➌
The purpose of citing this hadith is to establish that the Messenger of Allah (sallallahu alayhi wa sallam) loved Zayd ibn Harithah (radi Allahu anhu), and thus was pleased with the statement of the physiognomist. Accordingly, when Zayd (radi Allahu anhu) was martyred in the Battle of Mu’tah, tears flowed from the eyes of the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
This person was a physiognomist.
He recognized from their feet alone that these two were father and son.
Some people were doubtful about this matter, but their doubt was refuted by this.
The Prophet sallallahu alayhi wa sallam was pleased by this.
Sometimes, the assessment of a physiognomist turns out to be completely correct.

Hadith Commentary:
(1)
In the era of ignorance (Jahiliyyah), people would often cast aspersions on the lineage of Usamah radi Allahu anhu because his complexion was extremely dark, whereas his noble father, Zayd ibn Harithah radi Allahu anhu, was very fair-skinned. Usamah radi Allahu anhu was dark-skinned because his mother, Umm Ayman radi Allahu anhuma, was of dark complexion. Despite the difference in their complexions, a physiognomist, upon seeing their feet, said: "These are the feet of a father and son." The Messenger of Allah sallallahu alayhi wa sallam was greatly pleased by the words of the physiognomist, because this silenced those who would cast aspersions.

(2)
Although no legal ruling is established through physiognomy, it can certainly be used to support an already established ruling. The lineage of Usamah radi Allahu anhu was already established. The Messenger of Allah sallallahu alayhi wa sallam was not in need of such conjectures or physiognomic assessments to establish lineage. However, the Messenger of Allah sallallahu alayhi wa sallam did not refute the physiognomist, because the intention was not to establish a new ruling that had not already been established.
(Fath al-Bari: 12/70, and Umdat al-Qari: 16/51)

Hadith Commentary: Benefits and Issues: (1)
It is established from the narration of Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would perform prayer in such darkness that after finishing the prayer, it could not be discerned whether the women returning were men or women, nor could there be any distinction as to which woman was leaving. Whereas, in the light, an experienced person can recognize a woman by her gait, manner, and appearance. Therefore, according to the majority—which includes Imam Malik rahimahullah, Imam Shafi’i rahimahullah, and Imam Ahmad rahimahullah—it is better to pray in darkness. And the meaning of (asfiru bil-fajr or ashibu bis-subh) is that the recitation should be prolonged so that as many people as possible can join the first rak‘ah. Yes, on some occasions, the Prophet sallallahu alayhi wa sallam also performed the morning prayer late out of necessity. Furthermore, this hadith also establishes that, while observing the rules of veiling (purdah), women may perform congregational prayer in the mosque.

(2) (Ashibu bis-subh)
This explanation is clarifying the phrase (wasfiru bil-fajr), that the morning should become clear, and there should remain no doubt or uncertainty about the arrival of morning—that is, the call to prayer (adhan) should be given after the true dawn (subh sadiq), not during the false dawn (subh kadhib). "Isfar" refers to brightness; the morning will be bright when it is truly morning. For this reason, Abu Bakr radi Allahu anhu would recite Surah al-Baqarah in the morning prayer, and Umar radi Allahu anhu would recite Surah Hud, Yusuf, and Ra’d. If the meaning is taken as the Hanafis interpret it, then such a lengthy recitation would not be possible.

Explanation:
1:
The people of Jahiliyyah used to cast aspersions on the lineage of Zayd and his son Usamah because Zayd was fair-skinned while Usamah was dark and black-skinned. When a physiognomist (qiyafah expert) like Mujazziz looked at the feet of both and declared that their lineage was indeed established between them, the Prophet (sallallahu alayhi wa sallam) became very pleased. This was because the statement of this physiognomist, whose expertise was considered credible by those who cast aspersions, refuted the claims of the slanderers and confirmed the lineage of the two. This was only to refute the slander according to the custom of the polytheists, otherwise the Prophet (sallallahu alayhi wa sallam) was already aware of this reality through revelation (wahy).

Benefits and Issues:
To deduce a person's lineage and habits by observing his limbs and physical resemblance is called "qiyafah" (physiognomy).
(__Abjad al-Uloom__)

(1) Hazrat Zayd ibn Harithah radi Allahu anhu was of fair complexion, whereas his son Hazrat Usamah radi Allahu anhu was of dark complexion. Perhaps this was due to the influence of his mother. On this basis, some people would cast doubt on his lineage. Due to the extremely close relationship, these matters would cause distress to the Messenger of Allah sallallahu alayhi wa sallam. Once it so happened that Mujazziz al-Mudlaji, a famous physiognomist whose assessments were accepted throughout the region, passed by while both father and son were lying asleep. Their faces were covered, but their feet were exposed. According to his habit, he observed both their feet attentively and said, “These two are father and son.” Upon hearing this factual and truthful statement, the Prophet sallallahu alayhi wa sallam was pleased, for now a renowned physiognomist had affirmed it. Now tongues would be silenced.

(2) Even though physiognomy is not intellectually definitive, it nevertheless satisfies the human mind. Generally, people accept it; therefore, in some difficult matters, physiognomy may also be used. The Hanafis do not accept it, even though very few matters in the world are settled with certainty. Generally, predominant conjecture is considered valid; therefore, there is no need to reject physiognomy. In fact, in some disputed matters, assistance may be sought from a physiognomist.

Benefits and Issues:

➊
Qiyafah experts are those who, by observing facial features and outward physical characteristics, are able to deduce certain things—especially, they express their opinion regarding the genealogical relationship between two individuals.
In the present era, those trackers who, by examining footprints, help identify a suspect in the search for a thief are also included among them.

➋
In the era of ignorance (Jahiliyyah), when there was a dispute regarding a child as to which man he belonged to, the decision would be sought from qiyafah experts.
From this hadith, it is deduced that even now, in certain matters, assistance can be sought from them.

➌
Now, such a matter can only be resolved in this manner when a non-Muslim or immoral woman has had relations with more than one man, and as a result, a child is born. Afterward, if all of them become Muslim or repent and begin to lead a chaste life, then their case can be decided through qiyafah or by drawing lots (qur‘ah).
In ordinary circumstances, lineage is not established from the adulterer (zani).
The Prophetic statement is:
“The child is for the (owner of the) bed, and for the adulterer is the stone.” (Sunan Ibn Majah, Hadith: 2006)
That is, the child will be attributed to the woman’s husband; he will be the legal father.
Inheritance and other matters will be connected to this legal father, not to the one with whom the child was actually conceived through an illicit relationship.

➍
Hazrat Zayd, whom the Messenger of Allah (sallallahu alayhi wa sallam) had adopted as his son, had a fair complexion, while his son Usamah had a dark complexion. Because of this, some hypocrites made inappropriate remarks.
When the qiyafah expert declared that these two individuals have a genealogical relationship—that is, they are father and son—the propaganda of the hypocrites was silenced, and thus the Messenger of Allah (sallallahu alayhi wa sallam) was greatly pleased.

➎
Mujazziz al-Mudliji, in order to demonstrate his expertise in his field, stated that although these two individuals, due to their apparent difference in complexion, seem to be strangers to one another, based on my experience, I say that they are father and son.
The Prophet (sallallahu alayhi wa sallam) was pleased with this because now such a testimony had been obtained that even those people would accept, and thus the reproach against the Companion was removed, through which they used to trouble the Muslims.

Takhrij:
«أخرجه البخاري، الفرائض، باب القائف، حديث:6770، 3555، ومسلم، الرضاع، باب العمل بإلحاق القائف الولد، حديث:1459.»©Explanation:
From this hadith, it is understood that in matters of establishing lineage, the science of physiognomy (qiyafah shanasi) can be employed, and it can prove helpful in making such determinations, and the court may accept it.