Tirmidhi

Explanation:
1:
Regarding red clothing, it is necessary to consider the circumstances and context.
If it is a type of adornment specifically for women—as in our present era, where a red dress is especially given to the bride on the occasion of marriage—then it is better for men to avoid it.
There is a difference of opinion concerning the red garment of the Prophet sallallahu alayhi wa sallam himself: what kind was it? The summary of the statements is that this red garment, or other red clothing that he sallallahu alayhi wa sallam wore,
had a difference of colors in the warp and weft (tana and bana),
they were not garments of pure, solid red color.

Hadith Commentary:

The author himself has just presented the narration of Yusuf, but in a brief manner.

In this, the mention of hair is not included; in some narrations, it is mentioned that the Prophet’s (sallallahu alayhi wa sallam) hair reached the earlobes, in some narrations up to the shoulders, and in some narrations, it is mentioned as being in between.

This apparent contradiction can be resolved as follows: when the Prophet (sallallahu alayhi wa sallam) would apply oil and comb his hair, the hair would reach the shoulders. At other times, when left unattended, it would remain up to the earlobes or between the two.

Hadith Commentary:
1.
It is narrated from Aisha radi Allahu anha that the blessed hair of the Messenger of Allah sallallahu alayhi wa sallam was longer than the earlobe and shorter than the shoulders, meaning it was neither very long nor very short, but rather of medium length.
(Musnad Ahmad: 108/6)
It is narrated from Anas radi Allahu anhu that the hair of the Messenger of Allah sallallahu alayhi wa sallam reached halfway down his ears.
(Sahih Muslim, Al-Fada’il, Hadith: 6069(2338))
It is narrated from Umm Hani radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam entered Makkah on the occasion of the conquest of Makkah, he had four locks of hair.
(Shama’il Tirmidhi p. 44)
It is narrated from Aisha radi Allahu anha that his hair would reach the earlobes, and sometimes would reach the shoulders.
Sometimes it would happen that he would braid his hair, then the right ear would be between the two locks and the left ear would also be between the two locks, presenting a very beautiful and pleasing sight.
It would seem as if the beautiful ears were shining like bright stars amidst the thick, flowing hair.
(Dala’il al-Nubuwwah: 298/1)
2.
There is no contradiction in these narrations because when the hair was combed, it would reach the shoulders, and after some time it would come down to the earlobes, as his hair was wavy.
If, during travel, there was no opportunity to comb, then the hair would take the form of locks.
The hair would have different conditions at different times.

Hadith Commentary:
Imam Shafi'i rahimahullah and a group of Companions (radi Allahu anhum) and Followers (Tabi'in) hold the view that it is permissible for men to wear red clothing. Some have declared it impermissible. Al-Bayhaqi said that the correct view is that the red color of safflower (kasm) is impermissible for men. Imam Shawkani stated that the school of the Ahl al-Hadith is that, apart from safflower (kasm), other types of red color are permissible for men, and this is the correct view. The red garment mentioned in the hadith refers to one that had red stripes in it.

Hadith Commentary:
(1)
It is not permissible to wear clothing dyed with pure red color, because Abdullah bin Amr bin al-As radi Allahu anhu says that we were descending a valley with the Messenger of Allah sallallahu alayhi wa sallam when he turned towards me. He saw that I was wearing a cloak that was of a light red color. He asked, "What kind of cloak is this that you are wearing?" I sensed his dislike for it, so when I returned to my family, they were lighting the oven. I threw that cloak into it. The next day when I presented myself before him, he asked, "What did you do with that cloak?" I informed him of the situation, so he said, "You could have given it to one of the women among your family. There is no harm for women in using it." (Sunan Abi Dawud, Kitab al-Libas, Hadith: 4066)

(2)
In the aforementioned hadith, there is mention of a red garment, but that garment was not of pure red color; rather, it had red stripes in it, which in Arabic is called "burd." Thus, Amir radi Allahu anhu narrates that I saw the Messenger of Allah sallallahu alayhi wa sallam at Mina while he was delivering a sermon seated on his mule, and he was wearing a striped cloak of red color. Ali radi Allahu anhu was in front of him, conveying his words to the people. (Fath al-Bari: 10/477)

Hadith Commentary:
(1)
This hadith mentions the blessed hair of the Messenger of Allah (sallallahu alayhi wa sallam).
Aishah (radi Allahu anha) states that the blessed hair of the Messenger of Allah (sallallahu alayhi wa sallam) was longer than the earlobes and shorter than the shoulders, meaning it was neither very long nor completely short, but rather of medium length.
(Musnad Ahmad: 108/6)
Anas (radi Allahu anhu) says that the hair of the Messenger of Allah (sallallahu alayhi wa sallam) had a slight wave; it was neither completely straight nor extremely curly.
(Musnad Ahmad: 135/3)
Aishah (radi Allahu anha) says that the hair of the Messenger of Allah (sallallahu alayhi wa sallam) would reach the earlobes, and sometimes would reach the shoulders.
Sometimes, when the hair grew longer, the Prophet (sallallahu alayhi wa sallam) would braid it.
(Dala'il al-Nubuwwah: 298/1)
(2)
In any case, the blessed hair of the Messenger of Allah (sallallahu alayhi wa sallam) would vary in length at different times.
When it grew longer, it would extend beyond the earlobes.
And Allah knows best.

Hadith Glossary:
(1)
Rajul:
Man,
Person.

(2)
Rajil:
Combed hair.

(3)
Marbū‘:
Of medium and balanced stature,
Average height.

(4)
Ba‘īd mā bayna mankibayn:
One with a broad and wide chest.

(5)
Jummah:
Hair reaching the earlobes,
Which, when combed, reaches the shoulders; and according to some, Wafrah:
Up to the earlobes.

(6)
Jummah:
Hair falling below the earlobes, descending from the shoulders; and (7)
Lammah:
Hair resting upon the shoulders.

Hadith Commentary: Benefits and Issues: This hadith proves that wearing a red garment is permissible. This is the view of the Shafi'is, Malikis, and the verifying scholars among the Hanafis, and according to Allamah Zafar Ahmad Thanwi, this is also the statement of Imam Abu Hanifah. (Takmila, vol. 4, p. 554).

Explanation:
1:
Some scholars have stated that this red garment of the Messenger of Allah (sallallahu alayhi wa sallam) was not purely red in color, but rather it had red stripes.
It is evident that there is no doubt regarding the permissibility of wearing such a red garment.

Note:
(In the chain of narration, Ash'ath ibn Sawar, the judge of Ahwaz, is a weak narrator.
He has attributed this hadith to Jabir ibn Samurah instead of al-Bara' ibn Azib.
The narration of al-Bara' ibn Azib has already been mentioned under number: 1724.)

Explanation:
1:
The hair of the Prophet (sallallahu alayhi wa sallam) would be in different states at different times:
sometimes reaching halfway down the ears,
sometimes up to the earlobes,
sometimes halfway down the neck,
and sometimes touching the shoulders.

2:
Regarding men wearing red clothing, the scholars have differed due to various narrations.
Most say that the garment of the Prophet (sallallahu alayhi wa sallam) was such that its warp was red in color,
but it was not pure red,
because the Prophet (sallallahu alayhi wa sallam) himself prohibited pure red for men.
(See the chapter on men wearing red clothing in Kitab al-Libas.)

3: That is, the shoulders of the Prophet (sallallahu alayhi wa sallam) were quite broad.

4:
Both being short and being tall are considered undesirable qualities.
The Prophet (sallallahu alayhi wa sallam) was of medium height,
free from any defect,
masha Allah.

Benefits and Issues:
In the following hadith, it is clarified that this red garment of the Prophet was not purely of a solid red color; rather, it had red stripes in it, which is referred to as a "burd."
Imam Ibn al-Qayyim rahimahullah has presented this very explanation in Zad al-Ma'ad.

For details, see Hadith: 5065.

In Arabic, three words are used for long hair of the head: wafrah, which refers to hair that reaches up to the ears; limmah, which is hair that is between the ears and the shoulders; and jummah, which is hair that touches the shoulders. All three words have been commonly used regarding the blessed hair of the beloved and noble Messenger (sallallahu alayhi wa sallam). The explanation has already been mentioned in the previous hadith.

(1) The purpose of the chapter heading established by Imam al-Nasa’i rahimahullah is to clarify the issue that it is permissible for a man to grow his hair and keep long hair, even if it reaches the shoulders. However, letting the hair hang below the shoulders is not permissible for men because this constitutes imitation of women. Furthermore, letting the hair hang below the shoulders is not established from the Messenger of Allah sallallahu alayhi wa sallam, even though his blessed hair was often long—sometimes reaching the soft lobe at the edge of the ears, sometimes up to the shoulders, and sometimes in between.

(2) For details regarding the blessed hair of the beloved Messenger sallallahu alayhi wa sallam, see Hadith: 5056, 5065.

(3) “In a red garment”: In Arabic, the word hulah is used for a set of garments. This consisted of two sheets—one was tied as a lower garment (izar) and the other was draped over the upper body. Fadah abee wa nafsee wa roohi sallallahu alayhi wa sallam.

The purpose is that red clothing suited you very well because it matched your physical complexion to a great extent. The color was also red and white, and the cloak was also red and white. ➋ By "shoulders" is meant that it is necessary for a man to cut his hair. He should cut it to the length of the shoulders, or to the ears, or above that. (For details, see Hadith: 5056)

English translation:

Hullah refers to a pair of two sheets: one is the lower garment (tehband), and the other is the upper sheet. In Arabia, this was considered the best attire. If the hullah is not made of silk, then wearing it is permissible.

Benefits and Issues:
➊
Imam Ibn Qayyim rahimahullah states:
The meaning of "hullah" is a lower garment (tehband) and an upper sheet (to cover oneself), and the word "hullah" is used for the combination of both.
It is a misunderstanding to think that this set was purely red in color and did not contain any other color.
By "red hullah" is meant the two Yemeni sheets which are made in the form of red and black stripes, just as other Yemeni sheets (are striped).
This garment is famous by this name (red hullah) because of those red stripes; otherwise, pure red (garment) has been strictly prohibited. However, Hafiz Ibn Hajar rahimahullah, while explaining the hadith mentioned in (Sahih al-Bukhari, Book of Prayer, Chapter: Prayer in a Red Garment, Hadith: 376),
has written:
Imam Bukhari rahimahullah, through this chapter heading, is indicating towards the permissibility (of wearing red clothing).
Thus, it is as if wearing a purely red set is also permissible for men, but if in a certain region this color has become specific for women, then in that region it is better for men to avoid it, because adopting resemblance to women is also prohibited.