The hadiths that seem contradictory are:
Narrated Ibn `Abbas: The Prophet (ﷺ) said, “On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curlyhaired man as if he was one of the men of Shan’awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors. (Bukhari 3239)
Narrated Salim from his father: No, By Allah, the Prophet (ﷺ) did not tell that Jesus was of red complexion but said, “While I was asleep circumambulating the Ka`ba (in my dream), suddenly I saw a man of brown complexion and lank hair walking between two men, and water was dropping from his head. I asked, ‘Who is this?’ The people said, ‘He is the son of Mary.’ (Bukhari 3441)
Reconciliation
Translation: In the narration of Sālim that will come later (3441) in the description of Isa (Jesus), it says: “He was brown and had straight hair.” In the narration just before it describing Isa, it says: “He was curly-haired.”
Since curly (jʿad) is the opposite of straight (sabṭ), the two can be reconciled by saying: his hair was straight, and the curly description refers to his body, not his hair. That would mean his physique was compact and firm.
This type of variation is similar to the differences reported about whether he was ādam (brown-skinned) or aḥmar (red). Among the Arabs, aḥmar means someone with very fair skin with a tinge of redness, while ādam means brown-skinned.
These two can be reconciled by saying he was reddish due to an external cause, like fatigue, while his natural complexion was brown. Abu Hurayrah agreed with the description of ʿĪsā as aḥmar, so it becomes clear that Ibn ʿUmar denied something that others preserved.
As for al-Dawudi’s claim that the narration describing him as ādam is more reliable—I do not know on what basis he made that claim, especially since Abu Hurayrah and Ibn Abbas both disagreed with Ibn Umar.
In the narration of Abd al-Raḥman ibn Adam from Abu Hurayrah describing Isa it says:
“He was of medium height, and between whiteness and redness.” And Allah knows best.
Fath Al Bari By Ibn Hajar (10/242)
