Nasai

“In the fire”—and Abdullah ibn Amr radi Allahu anhu actually burned them in a furnace. Radi Allahu anhu wa ardah. Although it is possible that the Messenger of Allah sallallahu alayhi wa sallam said this out of anger and did not intend it literally, because such cloth can be used by women, therefore it could have been given to the women of the household. Perhaps its design was such that it could not be used by women. Otherwise, it is not permissible to waste wealth, just as you sallallahu alayhi wa sallam said regarding the gold ring that my intention was not to destroy it. See: (Hadith: 5292) But in both incidents, the Companion’s intention was good, and the apparent words of the Prophet sallallahu alayhi wa sallam gave the impression of destruction, so their action is a cause of reward and virtue, as they did not care for their financial loss in view of the displeasure of the Prophet sallallahu alayhi wa sallam.

Hadith Commentary: Benefits and Issues: ➊
The extent to which the Messenger of Allah (sallallahu alayhi wa sallam) would raise his hands in the supplication for rain (du'a al-istisqa'),
he would not generally raise them to such an exaggerated degree in other supplications, to the point that the whiteness of his armpits would become visible.
Therefore, the intent of Anas (radi Allahu anhu) is not that the Prophet (sallallahu alayhi wa sallam) did not raise his hands in any supplication except for the supplication for rain.
Because the hadiths regarding raising the hands in supplication are, in meaning, mutawatir (mass-transmitted), and are established from approximately thirty Companions (radi Allahu anhum ajma'in).
Furthermore, this is the personal observation of Anas (radi Allahu anhu), whereas from other Companions (radi Allahu anhum ajma'in), this method is established in other contexts as well.
➋
Generally, in supplication, the palms are turned upwards, but in the supplication for rain (du'a al-istisqa'), just as the cloak is turned inside out as a sign of hope for a change in circumstances and as a good omen, similarly, instead of the palms, the backs of the hands are turned towards the sky, so that Allah, the Exalted, may transform drought and famine into prosperity.

Benefits and Issues:
The color of saffron and safflower is part of women's adornment; therefore, it is not permissible for men.

Benefits and Issues:

➊ Cloth dyed with safflower (usfur) is permissible for women.

➋ It is prohibited for men to wear such clothing that is considered women's attire.

➌ When a gentle admonition is sufficient for someone to accept the advice, there is no need to admonish in a harsh manner.

➍ The reverence and love for the Prophet (sallallahu alayhi wa sallam) in the hearts of the noble Companions (radi Allahu anhum) was such that they would act with full readiness even upon a hint from him.

➎ If someone misunderstands the words of a scholar, the scholar should clarify and explain the correct meaning of what was said.

Commentary:
By "mu‘asfar" is meant that cloth which has been dyed with ‘usfur (dyer's safflower). This is a yellowish-red color which appears somewhat strange to look at. It is contrary to masculinity in men and is not dignified; therefore, the Prophet sallallahu alayhi wa sallam forbade it. It is mentioned that Ibn ‘Umar radi Allahu anhuma wore clothing of this color. It is possible that he was unaware of the prohibition.