Bukhari

Hadith Commentary:
From this, it is also established that accepting a gift from a disbeliever or polytheist, or purchasing something from them, is permissible. Furthermore, a great miracle of the Prophet (sallallahu alayhi wa sallam) is also proven here: by his supplication, that small amount of meat became sufficient for everyone.

Hadith Commentary:
(1)
In this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) asked a polytheist:
“Have you brought these goats as a gift or do you intend to sell them?” From this, it is understood that it is permissible to accept a gift from a polytheist.
If it were impermissible, why would the Prophet (sallallahu alayhi wa sallam) inquire about it? Sometimes it happens that compassion arises in someone’s heart and there are no feelings of greed or avarice; upon seeing a caravan of Muslims, it is possible that a polytheist may think that he should present a gift on this occasion. On this basis, the Messenger of Allah (sallallahu alayhi wa sallam) asked whether he had brought it as a gift or intended to sell it.
(2)
This does not mean that there was any greed in the heart of the Messenger of Allah (sallallahu alayhi wa sallam); however, in one hadith it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“I have been forbidden from accepting the gifts of the polytheists.”
(Sunan Abi Dawud, Al-Kharaj, Hadith: 3057)
The reconciliation is as follows: the Prophet (sallallahu alayhi wa sallam) would accept the gifts of those polytheists from whom there was hope of faith, and if the purpose of the gift was to increase friendship with the polytheists, then that is not permissible.
In any case, Imam Bukhari (rahimahullah) has established from these ahadith that there is no harm in accepting gifts from disbelievers and polytheists, provided that the circumstances are favorable and there is no political or social complication. However, it is prohibited to accept the gift of a polytheist if it is based on friendship and love, with the intention of increasing affection and relations.
And Allah knows best. (Fath al-Bari: 5/284)

Hadith Commentary:
Hafiz (rahimahullah) states:

➊ Dealing with disbelievers is permissible except for selling that which would assist the people of war against the Muslims. The scholars have differed regarding trading with those whose wealth is predominantly unlawful. The evidence for those who permit it is the statement of the Prophet (sallallahu alayhi wa sallam) to the polytheist: “Is it a sale or a gift?” In this is the permissibility of selling to a disbeliever, the affirmation of his ownership over what is in his possession, and the permissibility of accepting a gift from him.
(Fath)

That is, dealing with disbelievers is permissible, except for such transactions through which they may gain assistance in waging war against the people of Islam.

And from this hadith, it is also established that the sale of a disbeliever is considered valid.

And also, that he will be regarded as the owner of his wealth according to Islamic law, and from this hadith, it is also established that accepting a gift from a disbeliever is permissible.

These are all legal matters for which every possible allowance has been provided in Islam.

Since Muslims are settled throughout the world, many of their transactions and dealings occur with non-Muslims.

Therefore, all of these have been explained in legal terms, and in this regard, great broad-mindedness has been exercised, which is a clear proof of Islam being the religion of nature and a universal faith.

Hadith Commentary:
(1)
The purpose of this heading is that dealings with polytheists (mushrikin) and people at war (ahl al-harb) should be conducted while recognizing their rights as inhabitants of this world of color and fragrance. However, if the situation escalates to war with them, then Islam has a separate code for such circumstances. There are distinct rules for the people under protection (ahl al-dhimma) and for those with whom there is a treaty (ahl al-sulh). Their wealth is as respected as the wealth of the Muslims, and their blood is as inviolable as our blood. It is not permissible to kill a polytheist or disbeliever merely on account of their being from the people of shirk or disbelief. In any case, polytheists and disbelievers also have rights. They too possess the right of ownership; buying and selling with them is permissible. However, according to the view of extremists, the blood, wealth, and honor of a polytheist or disbeliever is lawful in any circumstance. Nevertheless, Islam has taken into consideration the humanity of the disbelievers and polytheists. The Messenger of Allah (sallallahu alayhi wa sallam), while acknowledging their rights, purchased a goat from a polytheist, whereas in the view of extremists of our era, it might be considered permissible to slaughter the entire flock in such circumstances.

(2)
Hafiz Ibn Hajar (rahimahullah) writes:
It is permissible to have dealings with disbelievers, but such dealings are not correct if they assist them in waging war against the Muslims. Likewise, buying and selling with a disbeliever is valid, and he will be recognized as the owner of his wealth according to Islamic law. Based on this hadith, it is also proven to be permissible to accept a gift from a disbeliever. (Fath al-Bari: 4/815)
It should be noted that the aforementioned narration is extremely brief; a detailed narration will be mentioned later. (Sahih al-Bukhari, al-Hibah, Hadith: 2618)

Hadith Commentary:
This is the narrator's doubt; this hadith has already been mentioned in the discussion of sale and gift.

Hadith Commentary:
(1)
Ibn Battal has stated that this hadith establishes the permissibility of eating to satiety, although at times enduring hunger is superior. In any case, eating to satiety is permissible, but it has a limit; when this limit is exceeded, it becomes extravagance and wastefulness. One should eat only to the extent that it aids in obedience to Allah, and it should not make the body so heavy that it becomes an obstacle to the worship of Allah. (Fath al-Bari: 9/654) (2)
According to our inclination, the limit for eating to satiety is that the stomach should be divided into three parts: one part for food, one part for drink, and one part left for the passage of breath. If this becomes a habit, a person will remain energetic and healthy.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Mashhan:
A person with disheveled and scattered hair,
tall in stature, as the narrator has explained.
(2)
Hazzah:
A piece,
a portion.

Benefits and Issues:
This hadith proves that it is permissible to buy and sell with a polytheist (mushrik), and it is also permissible to accept a gift from him.
It also demonstrates your (sallallahu alayhi wa sallam) miracle, that you divided the liver of a single goat among one hundred and thirty people, and all of them were satiated from the meat of that one goat, and food was still left over.
Whereas the flour was only one sa‘ (two and a half kilograms, or according to the Hanafis, four kilograms),
from which it is also understood that eating food together brings blessing,
because there is blessing in unity and harmony.