Muslim

Hadith Commentary:
In the narration where the word "ja'd" is attributed to Isa (alayhis salam), its meaning is not "one with curly hair," otherwise this hadith would be in contradiction to it.
Therefore, in this hadith, we have taken the meaning of "ja'd" as "one with a compact/solid body," and reconciliation can also be made in such a way that light curls in the hair become straight by applying oil, wetting with water, or by combing.
(Wahidi)

Hadith Commentary:
➊
It is narrated from Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, while describing the appearance of ‘Isa alayhis salam, said: “He was of a reddish complexion.” However, Ibn ‘Umar radi Allahu anhu denies this. It is possible that Ibn ‘Umar radi Allahu anhu did not hear these words regarding ‘Isa alayhis salam, or after hearing them, he became subject to error or forgetfulness.

Hafiz Ibn Hajar rahimahullah has reconciled both narrations in this way: ‘Isa alayhis salam was not purely red in complexion, rather there was also whiteness in it, because among the Arabs, “ahmar” (red) refers to a white man in whose complexion there is some mixture of color, and “adam” refers to one who is wheat-colored.

In fact, in one narration it is explicitly stated that in his complexion there was a tinge of both red and white.
(Sunan Abi Dawud, Al-Malahim, Hadith: 4324 and Fath al-Bari: 6/593)

➋
Ibn Qatan’s name is ‘Abd al-‘Uzza ibn Qatan ibn ‘Amr ibn Jundub, and his mother’s name is Halah bint Khuwailid.

And Allah knows best.

Hadith Commentary:
➊
The meaning of water dripping from the head of ‘Isa (alayhis salam) is that his hair was very white and luminous. His delicacy and cleanliness have been expressed by describing water droplets dripping. In one narration, it is mentioned that ‘Isa (alayhis salam) had a reddish complexion. (Sahih al-Bukhari, Ahadith al-Anbiya, Hadith 3438) Whereas in another hadith, Ibn ‘Umar (radi Allahu anhuma) would swear an oath denying this. (Sahih al-Bukhari: Ahadith al-Anbiya, Hadith: 3441) It is possible that Ibn ‘Umar (radi Allahu anhuma) did not hear these words from the Messenger of Allah (sallallahu alayhi wa sallam), or after hearing them, he became subject to error or forgetfulness.

➋
Hafiz Ibn Hajar (rahimahullah) has reconciled these narrations by stating that ‘Isa (alayhis salam) was not purely red in complexion, but rather there was also whiteness in it. In fact, in one narration it is explicitly stated that his complexion had both red and white hues. (Sahih al-Bukhari, Bad’ al-Khalq, Hadith: 3239 and Fath al-Bari: 6/593)

➌
After his appearance, the Dajjal will not be able to enter Makkah al-Mukarramah. The Messenger of Allah (sallallahu alayhi wa sallam) saw the Dajjal in a dream state before his appearance. And Allah knows best.

Hadith Commentary: This was a man who died during the era of ignorance (Jahiliyyah) and he was from the tribe of Khuza‘ah.

Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) saw the accursed Dajjal and Ibn Maryam (alayhis salam) at the same time, even though when ‘Isa (alayhis salam) sees Dajjal, Dajjal will melt away just as salt melts in water.
Similarly, the Messenger of Allah (sallallahu alayhi wa sallam) saw him in the Sacred House (Bayt Allah), whereas he (Dajjal) will not be able to enter Makkah al-Mukarramah.
The hadith scholars have answered this in two ways:
➊ This is a matter of a dream, and in a dream, even something impossible can be seen. (b)
It pertains to the time before the appearance of Dajjal.
After his appearance, he will not be able to face ‘Isa (alayhis salam),
nor will he be able to enter the two Sacred Sanctuaries (Haramayn).
(Fath al-Bari: 13/123)