Bukhari

Chapter of Sahih Bukhari Hadith Number: 6950: «بَابُ إِذَا اسْتُكْرِهَتِ الْمَرْأَةُ عَلَى الزِّنَا، فَلاَ حَدَّ عَلَيْهَا:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter heading on the issue that if a woman is forced into committing adultery (zina), then no prescribed punishment (hadd) will be applied to her, because she was coerced. However, the hadith narrated from Sayyiduna Abu Hurairah radi Allahu anhu apparently does not contain any words that directly relate to the chapter heading.

Ibn Battal rahimahullah, while explaining the relevance between the chapter heading and the hadith, writes:
«وجه إدخال هذا الحديث فى هذا الباب مع أن سارة عليها السلام كانت معصومة من كل سوء أنها لا ملامة عليها فى الخلوة مكرهة فكذا غيرها لوزني بها مكرهة لا حد عليها.» [فتح الباري لابن حجر : 26/13]
“That is, the reason Imam Bukhari rahimahullah brought this hadith under this chapter is that Lady Sarah alayha as-salam was innocent of every evil, and when she was forced into seclusion, she was not blameworthy for that seclusion. In exactly the same way, if any other woman is forced and adultery is committed with her, then no prescribed punishment (hadd) will be applied to her.”

Allamah Ibn al-Munir rahimahullah writes:
«إدخال حديث سارة فى الترجمة غير حسن ولا مطابق إلا من جهة سقوط الملامة عنها فى خلوته بها لأنها مكرهة.» [المتواري : ص 338]
“That is, the hadith of Sarah is not directly in accordance with the chapter, but Lady Sarah alayha as-salam was not blameworthy for being put into seclusion because she was coerced into it.”

Allamah ‘Ayni rahimahullah writes:
«مطابقة لترجمة ظاهرة من حيث إنه كما لا ملامة فى الخلوة معه إكراهًا، فكذالك المستكرهة فى الزنا لا حد عليها.» [عمدة القاري للعيني : 152/23]
“The relevance of the hadith to the chapter is apparent, because Lady Sarah alayha as-salam was forced into seclusion, and for this reason she was not blameworthy. Thus, in the same way, if someone is forced to commit adultery, then no prescribed punishment (hadd) will be applied to them.”

Ibn al-Mulaqqin rahimahullah, while explaining the relevance between the chapter and the hadith, says:
“That is, the relevance between the hadith of Ibrahim alayhis-salam and Sarah alayha as-salam and the chapter is that Lady Sarah alayha as-salam was in seclusion with a disbeliever (which was a matter of coercion), and for this reason she was not blameworthy. Thus, in the same way, «مستكرهة» (the one who is coerced) will not be blameworthy for being in seclusion.” [التوضيح لشرح الجامع الصحيح : 26/32]

The summary of all these quotations and the words of the commentators is that Lady Sarah alayha as-salam was in seclusion with the tyrant king, and due to this seclusion she was not blameworthy because she was coerced. So, when seclusion is not blameworthy due to compulsion and coercion (which is the initial cause of adultery), then likewise, in the case of forced adultery (zina bil-jabr), she will also not be blameworthy, and thus the prescribed punishment (hadd) will not be applied. Therefore, this is where the relevance between the chapter heading and the hadith lies.

Hadith Commentary:
Just as when someone’s throat is being strangled, they begin to make loud breathing sounds.
This was the punishment from Allah Ta’ala that descended upon that tyrant king.
The relevance to the chapter is that in such a state of coercion, when no means of escape is visible, then in such a situation, such seclusion will not be blameworthy, nor will the prescribed punishment (hadd) be obligatory. This is precisely the meaning of the chapter heading.
Later, the heart of that king became so softened that he admitted his daughter, named Hajar, into the household of Ibrahim (alayhis salam).
It is this very Hajar from whose womb Isma’il (alayhis salam) was born.
What can be said about the family of Ibrahim! The Hajj, Makkah al-Mukarramah, and the sacred Ka’bah—all these are mementos of his family.
Sallallahu alayhim ajma’in.

Hadith Commentary:
➊
Prophet Ibrahim (alayhis salam) was compelled to send Sarah (radi Allahu anha) to that tyrant.
When, in such a state of coercion, there appears to be no way of escape, then such seclusion is not blameworthy.
If, in such circumstances, adultery is committed by force, then the prescribed punishment (hadd) will not be carried out.

➋
Some jurists are of the opinion that if a man is compelled to commit adultery, the hadd is still applicable to him, because without voluntary intent, the male organ does not become erect. However, this position is questionable, because nowadays such injections and the like have been invented that can cause an erection in the male organ without pleasure or voluntary intent, through which a woman can fulfill her desire.
In this situation, the man is utterly compelled, therefore the hadd should not be carried out upon him.
And Allah knows best.

Chapter of Sahih Bukhari Hadith No. 5084: «بَابُ اتِّخَاذِ السَّرَارِيِّ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah, in the chapter heading, presented the permissibility of keeping slave women, and under this chapter, he mentioned the following hadiths:
➊ From Sayyiduna Abu Musa radi Allahu anhu
➋ From Sayyiduna Abu Hurairah radi Allahu anhu
➌ From Sayyiduna Anas radi Allahu anhu
The relevance of the first and third hadiths to the chapter is apparent.
The second hadith, which is narrated from Sayyiduna Abu Hurairah radi Allahu anhu, is related to the chapter by the words that as a service, the king gave Hajarah to Sarah, and Sarah gifted her to Sayyiduna Ibrahim alayhis salam, and Sayyiduna Ibrahim alayhis salam kept her with himself. Thus, this incident is relevant to the chapter heading “Taking Slave Women (Ittikhadh al-Sarari).”

Ibn al-Munir rahimahullah says:
«وجه مطابقه حديث هاجره للترجمه انها كانت امة مملوكة، ثم قد صح ان ابراهيم عليه السلام أولدها بعد ان ملكها فهي سرية.» [المتوري : ص 289]
“The aspect of relevance becomes clear from the statement of Ibn al-Munir rahimahullah, because Hajarah was the slave woman of Ibrahim alayhis salam, from whose womb the progeny of Ibrahim alayhis salam was born.”

Badr al-Din ibn Jamara’ah rahimahullah says,
«مطابقة الترجمه من حديث ابراهيم عليه السلام لا يظهر من لفظه هذه الطريق بل من لفظه من طريق اٰخر صرح فيه بان ساره ملكته اياها وانه اولدها اسماعيل فاكتفيٰ بالاشارة الي اصل الحديث كعادته فى امثال ذالك.» [مناسبات تراجم البخاري : ص 98]
“The relevance of the hadith of Ibrahim alayhis salam to the chapter heading does not become apparent in this way, but in another narration, the words are explicit that Sarah was in his possession, and from her, the son of Ibrahim alayhis salam, Isma’il alayhis salam, was born. Imam Bukhari rahimahullah sufficed with an allusion to the original hadith, as is his habit.”

Benefit:
The Three “Lies” of Sayyiduna Ibrahim alayhis salam
In the aforementioned hadith of Sahih Bukhari, the three “lies” of Ibrahim alayhis salam are mentioned. The deniers of hadith are always eager to target this hadith from various angles and try to prove it fabricated by presenting verses of the Noble Qur’an. Allah the Exalted says:
«إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا» [19-مريم:41]
This verse of the Qur’an declares Ibrahim alayhis salam a truthful Prophet, while the hadith of Sahih Bukhari, according to them, proves him a liar. This is the contradiction and objection due to which many prominent personalities of the Ummah have been unable to understand this hadith... However, this hadith is in no way contrary to the Noble Qur’an, nor is the blessed verse contrary to the hadith. In reality, the main confusion arose because, in common usage, “lying” (kidhb) and “falsehood” are considered synonymous, and likewise, “truthfulness” (sidq) and “truth” are considered synonymous. If these words are examined with research, in our view, after a proper investigation of both words, the confusion about the hadith will automatically be resolved, insha’Allah! Before proceeding, we must properly understand two words: first, the meaning of kidhb (lying), and second, the meaning of sidq (truthfulness). After this, insha’Allah, we will continue our discussion further.

First of all, it should be kept in mind that kidhb does not only mean to utter an absolute lie, but using it as a form of indirectness (ta‘ridh) is also called kidhb in Arabic. For example, the Prophet sallallahu alayhi wa sallam was traveling on foot with Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu during the migration. People did not recognize the Prophet sallallahu alayhi wa sallam, so they asked Abu Bakr radi Allahu anhu, “Who is this with you?” He replied, “He is my guide on the path.” Although Abu Bakr radi Allahu anhu meant the guide on the path of the Hereafter, he presented it to the people as if it was the worldly path, which, outwardly, was a lie. [مشكلات الاحاديث النبوية للقصيمي : ص 122]

Another Evidence for Indirectness (Ta‘ridh):
Abdullah ibn Salamah radi Allahu anhu narrates that Sayyiduna Ali radi Allahu anhu said: “By Allah! I will not wash my head with soap until I burn Basrah and drive its people to Egypt.” Abdullah ibn Salamah became extremely worried upon hearing this.
He went to Sayyiduna Abu Mas‘ud al-Badri radi Allahu anhu and narrated the whole incident. Upon hearing this, Sayyiduna Abu Mas‘ud al-Badri radi Allahu anhu said, “By Allah! Sayyiduna Ali radi Allahu anhu will neither burn Basrah nor drive its people to Egypt, because he has no hair on his head that would require washing with soap.”
Reflect on this incident: Sayyiduna Ali radi Allahu anhu said, “I will not wash my head,” so it is possible that Sayyiduna Ali radi Allahu anhu meant something else, while the listeners understood something different. Thus, this too is a form of indirectness (ta‘ridh).
The statement of the Prophet sallallahu alayhi wa sallam «لم يكذب ابراهيم الا ثلاث كذبات» means that Ibrahim alayhis salam made only three indirect statements (ta‘ridhat) in his life, because the apparent listener understands something else, but the speaker’s intention is different. This is precisely what ta‘ridh is, and the Prophet sallallahu alayhi wa sallam mentioned it:

Imam Raghib rahimahullah says:
«والتعريض كلام له وجهان من صدق وكذب أو ظاهر وباطن قل عزوجل (فيم عرضتم من خطبة النساء)» [مفردات القرآن : 85/2]
“Ta‘ridh is such speech that has two aspects: from one angle, it is truth, and from another angle, it is falsehood, as is clear from the statement of Allah the Exalted «فيما عرضتم...... النساء» [البقرة : 230/2].”

Allamah Qasimi rahimahullah, while discussing the hadith «كذب ابراهيم عليه السلام» in detail regarding kidhb and sidq, writes:
«أما الاولي، وهى أنه كان صديقاً نبيا، فلا ريب أن مغذي الاٰية هو الثناء على ابراهيم بفضيلة الصدق......» [مشكلات الاحاديث النبوية للقصيمي : ص 120]
“The first point is that Sayyiduna Ibrahim alayhis salam «صديقاً نبياً» and there is no doubt about this (this is a praise and virtue of Ibrahim alayhis salam mentioned in the verse).”
There are two types of truthfulness (sidq): one is praiseworthy truthfulness, and the other is blameworthy truthfulness, just as there are two types of lying (kidhb): one is praiseworthy lying, and the other is blameworthy lying...
Thus, praiseworthy lying is that in which there is a religious benefit or the intention is to remove corruption.
According to Allamah Qasimi’s statement, it is clear that praiseworthy lying is that which is stated under oppression, corruption, or religious benefit. He further gives the example:
If someone intends to harm or kill one of the Prophets of Allah, it is obligatory upon us not to inform (the killer) about them. Therefore, in this case, lying would be virtuous, and telling the truth would be a crime.
Also, keep in mind that if, for some benefit, a person tells a lie indirectly (ta‘ridh), he will never be considered a liar. If he is a truthful person, he will always be considered truthful. Here is an example:

Imam Bukhari rahimahullah states in Sahih Bukhari:
“Sayyiduna Abu Hurairah radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam appointed me to guard the charity of Fitr. Then a man came and began to gather dates with both hands. I caught him and said: I will take you to the Messenger of Allah sallallahu alayhi wa sallam. (He said:) When you go to your bed at night, recite Ayat al-Kursi, and a guardian from Allah will be appointed for you, and no devil will come near you until morning. (Abu Hurairah radi Allahu anhu narrated this to the Prophet sallallahu alayhi wa sallam.) The Prophet sallallahu alayhi wa sallam said:
«صدقك وهو كذوب ذاك شيطان.» [صحيح بخاري : رقم الحديث 5009]
‘He told you the truth, although he is a great liar. That was Satan.’”
From this hadith, it is clear that if a liar tells the truth, he will not become truthful because of that truthful statement, and if a truthful person says something indirectly (ta‘ridh) that appears to be a lie, but is not actually a lie, he will never be considered a liar. So understand!

Shaykh al-Islam rahimahullah’s distinguished student, Ibn al-Qayyim rahimahullah, while shedding light on this issue, says:
«وقد فتح الله الكريم بالجواب عنه فنقول الكلام له نسبتان نسبة الى المتكلم وقصده وارادته، ونسبة الى السامع، وافهام المتكلم اياه مضمونه فاذا اخبر المتكلم بخبر مطابق للواقع وقصد افهام المخاطب فهو صدق من الجهتين....» [مفتح السعادة : 29/2]
What Allah the Exalted has revealed to me regarding the hadith of the three “lies” of Ibrahim alayhis salam is as follows:
Every statement has two aspects: one relates to the intention and purpose of the speaker, and the other relates to the understanding of the listener and the speaker’s effort to make him understand. When the speaker gives information that corresponds to reality and wants the listener to understand that reality, then from both perspectives, it is truth. If he gives information contrary to reality and wants the listener to understand something that is not reality, then from both perspectives, it is a lie. If the speaker states the truth as it is, but wants to keep the listener unaware so that he does not understand the speaker’s purpose, then from the speaker’s intention, it is truth, but from the perspective of conveying, it is a lie. This is what is called ta‘ridh and tawriyah (equivocation). That is why the Messenger of Allah sallallahu alayhi wa sallam called it kidhb (lying), even though the statement is correct and in accordance with reality. This shows that lying is, in any case, blameworthy, but its praiseworthy form is ta‘ridh and tawriyah, which, in reality, is truth, though from the perspective of conveying, it can be called a lie.

While discussing kidhb and sidq, Allamah Qasimi also writes an excellent point. He states:
«وفي الحديث الذى رواه البخاري و مسلم عن عبد الله بن مسعود رضى الله عنه عن رسول الله عليه السلام انه قال : لا يزال الرجل يصدق ويتحرى الصدق حتى يكتب عند الله صديقاً ولا يزال يكذب ويتحرى الكذب حتى يكتب عند الله كذابا. فهل معناه ان يكون معصوماً من الكذب ؟ او من صدق وامثال ذالك فى اللساني العرب فمثلا ”الطيع“ هو کثير اطاعة مبالغة في ”طائع“ وليس معناه ”الذي لا يعصي أبدا“ وكذا ”الكذاب“ وهو كثير الكذب وليس هو الذى لا يصدق» [مشكلات الاحاديث النبوية للقصيمي : ص 143]
“In the hadith of Sahih Bukhari and Muslim, Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu narrates that ‘A man continues to speak the truth until he is written with Allah as a truthful one (siddiq), and a man continues to lie until he is written with Allah as a liar (kadhdhab).’ Does this hadith mean that a truthful person is infallible from lying? Examples of this are found in Lisan al-‘Arab, for example, ‘al-tayi‘’ is an intensive form of obedience, but it does not mean that the obedient one never disobeys, and similarly, kadhdhab means that he never tells the truth.”

Therefore, the conclusion of these discussions is that the “lies” of Ibrahim alayhis salam do not mean that this attribute is contrary to what the Noble Qur’an describes as «صديقاً نبيياً», but rather, by “kidhb” is meant ta‘ridh (indirectness), which we have explained in detail, and which is in no way in conflict with the Noble Qur’an.

Hadith Commentary:
Lady Hajarah was the daughter of that king. She witnessed the miracles of Lady Sarah (alayha as-salam) and Prophet Ibrahim (alayhis-salam), and upon seeing such an honorable and spiritual household, she considered it a blessing for herself and her daughter. Therefore, in view of the honor of this household, she placed her daughter, Lady Hajarah (alayha as-salam), in the household of Prophet Ibrahim (alayhis-salam).

Lady Hajarah (alayha as-salam) has been referred to as a bondwoman, but she was the daughter of a royal family, for whom the honor of becoming the mother of Isma'il (umm Isma'il) was decreed from eternity.

The three matters that have been described as lies were, in reality, not lies. The first is calling Lady Sarah (alayha as-salam) his sister; this was said on the basis of the religion of monotheism (tawhid), because on the basis of religion, every man and woman are brothers and sisters.

The second incident occurred when the disbelievers wanted to include him in their festival. He said, "I am ill." This too was not a lie, because upon witnessing the evil deeds of those disbelievers, he was greatly distressed, and thus he described himself as ill.

The third occasion was at the time of idol-breaking, when he, by way of interrogation, attributed the act to the chief idol.

Hadith Commentary:
(1)
By "the water of the sky" is meant the water of Zamzam.
The Arabs, due to the purity of their lineage, are called "Banu Ma’ al-Sama" (those born of the water of the sky).

(2)
Hazrat Hajarah was the daughter of that tyrant king. When he witnessed the miracles of Hazrat Ibrahim and Hazrat Sarah (alayhimas-salam), he considered it a blessing for himself and his daughter, and thus gifted his daughter to Hazrat Sarah for her service. Then Hazrat Sarah gifted her to Hazrat Ibrahim (alayhis-salam), as is mentioned in a hadith: Hazrat Ibrahim (alayhis-salam) said to Hazrat Sarah, "Gift Hajarah to me," so she gifted her to him.

When Hazrat Isma’il (alayhis-salam) was born from her, Hazrat Sarah was overtaken by jealousy. Eventually, Hazrat Ibrahim (alayhis-salam) settled Hazrat Hajarah and her son Hazrat Isma’il (alayhis-salam) in a barren valley.

(Musnad Abi Ya’la al-Mawsili: 428/10, no. 6039, and Fath al-Bari: 161/9)

In any case, Hazrat Hajarah was the daughter of a royal family, and it was decreed from eternity that she would have the honor of becoming the mother of Isma’il.

Wallahu a’lam (And Allah knows best).

Hadith Commentary:
This journey from the land of Canaan to Egypt took place because Canaan was struck by a severe famine at that time.
Prophet Ibrahim (alayhis salam) was compelled to travel to Egypt along with his wife Sarah (radi Allahu anha), his nephew Lut (alayhis salam), and their sheep and goats.
In those days, a Pharaoh named Raqiyun was ruling Egypt.
The wife of Ibrahim (alayhis salam), Sarah (radi Allahu anha), was extremely beautiful.
And that king was known for seeking out such beautiful women.
Therefore, Prophet Ibrahim (alayhis salam) instructed Sarah (radi Allahu anha) to present herself as his sister.
When the Pharaoh of Egypt heard of Sarah’s (radi Allahu anha) beauty, he summoned her and intended to commit an evil act, but due to Sarah’s (radi Allahu anha) supplication against him, he was unable to carry out his intention.
Rather, he began to sink into the ground.
Eventually, her greatness was imprinted upon his heart, and he sought forgiveness from Prophet Ibrahim (alayhis salam), returned Sarah (radi Allahu anha) to him, and as an expression of his sincerity and devotion, he gifted his daughter Hajar (radi Allahu anha) to her, so that by serving a God-fearing woman like Sarah (radi Allahu anha), she might receive education and training, and perhaps one day attain the honor of becoming the wife of a Prophet like Ibrahim (alayhis salam).
It is mentioned in the Jewish book Bereshit Rabbah that Hajar was the daughter of the king of Egypt.
The same has been mentioned by Tabari, Khamis, and Qastallani, but it is most regrettable that in some envious writings of ill-intentioned Jews, she has been called a slave-girl, and some people, influenced by these writings, have translated the word "walidah" in this hadith as "slave-girl," whereas in the general terminology of the Qur’an and Hadith, the term for slave and slave-girl is "mulk yamin," as is evident from the Qur’anic verse: "wa ma malakat aymanukum" ().
In the Arabic language, the words "jariyah" and "walidah" mean a girl in general.
In the Arabic Bible, the word "jariyah" is used everywhere for Hajar, and in the English Bible, the word "maid" is used in all places, which has the same meaning as "jariyah" and "walidah," i.e., girl.
Abi Salomer Ishaq, a Jewish scholar, writes in Genesis 1-16 that when the Egyptian Pharaoh saw the miracles of the Prophet that appeared because of Sarah, he said it is better that my daughter serve in his house as a maid; it is better for her than to be a queen in another house.
Thus, Hajar received complete training in the household of Ibrahim, and when he was eighty-five years old and had lost hope of having children, Sarah herself said to him: marry Hajar, perhaps Allah the Exalted will grant you offspring through her. And so it happened that after marriage, Hajar became pregnant, and an angel gave her glad tidings in a dream that she would bear a son and should name him Isma’il, for Allah Ta’ala has heard her distress.
He will be an Arab; his hand will be against everyone, and everyone’s hand will be against him, and he will dwell in the presence of all his brothers.
(Torah, Genesis 12-11-16)
The Lord also said: Behold, I have heard your prayer regarding the child to be born from Hajar’s womb, Isma’il. Behold, I will bless him, make him honorable, and greatly increase him, and twelve princes will descend from him, and I will make him a great nation.
(Torah, Genesis 20-15-17)
Prophet Ibrahim (alayhis salam) was eighty-six years old when his son Isma’il was born.
The glad tidings regarding Isma’il are also present in the Torah, Book of Genesis, chapter 17, lesson 20.
The Jews have taken evidence for Hajar (radi Allahu anha) being a slave-girl from the statement of Sarah (radi Allahu anha) mentioned in the Torah, that when Sarah (radi Allahu anha) became upset with Hajar (radi Allahu anha), fearing that Hajar’s son Isma’il (alayhis salam) might become an heir to Ibrahim’s inheritance along with her own son Ishaq (alayhis salam), she said: "Expel this slave-girl and her son from here."
Sarah (radi Allahu anha) used this word out of displeasure; otherwise, she knew that in the Shari’ah of Ibrahim, a slave or slave-girl could not inherit from the master.
If Hajar (radi Allahu anha) had truly been a slave-girl, why would Sarah (radi Allahu anha) have made such a false statement, when she was fully aware of the rulings of the Abrahamic Shari’ah?
Thus, from this very statement in the Torah, it is clear that Hajar was not a slave-girl but was free.
That is why Sarah feared that her son would become an heir and demanded their removal.
In summary, Hajar was the daughter of the king of Egypt, who was entrusted to Sarah (radi Allahu anha) for education and training as a maid, so that she might be made a wife in the household of Prophethood.
In the chapter established by Imam Bukhari (rahimahullah) under which this hadith appears, several points have been considered, which Allamah Qastallani explains as follows:
"Aajir with a hamzah maddah instead of the ha, and a jim with a fatha followed by a ra, and the father of Aajir was among the kings of the Copts, i.e., Aajir is with a hamzah maddah in place of the ha, and after the jim with a fatha comes the ra.
And the father of Aajir was the Pharaoh of Egypt, among the Coptic kings."
Here, Allamah Qastallani has clearly stated that Hajar was the daughter of the Pharaoh of Egypt.
Regarding the investigation of "walidah," he says:
"Walidah is a girl for service, whether she is young or old, and originally 'walid' is for a boy and 'walidah' for a girl, and its plural is 'wala’id,' and what is meant here is the aforementioned Aajir."
That is, the word "walidah" is used for a girl who serves, whether she is young or old, and in origin, "walid" is for a boy and "walidah" for a girl.
Its plural is "wala’id," and here, the girl referred to is the aforementioned Aajir, who is known as Hajar (alayhas salam).
Further, the Allamah says:
"And the subject of the chapter is derived from the words 'they gave her Aajir' and the acceptance of Sarah, and the approval of Ibrahim, so in it is the validity of the gift of a disbeliever and the acceptance of the gift of a tyrant ruler, and the trial of the righteous to raise their ranks, and in it is the permissibility of equivocation, and that it is a substitute for lying, and this hadith is also narrated in the chapters of gift, coercion, and the stories of the Prophets."
(Qastallani)
That is, the subject of the chapter is derived from the words "they gave her Aajir," meaning that this disbelieving king ordered his princess Hajar (alayhas salam) to be presented as a gift, and Sarah (alayhas salam) accepted her, and Ibrahim (alayhis salam) also approved of this matter.
Therefore, it is established that if a disbeliever gives something as a gift, it is valid, and it is also established that accepting the gift of a tyrant ruler is permissible.
And it is also established that righteous people are tested by tyrant rulers, which raises their ranks.
And it is also established that in such trials, the use of certain non-explicit allusions and equivocations is permissible and is not counted as lying.
The leader of the hadith scholars, Imam Bukhari (rahimahullah), has narrated this hadith in several places in his Sahih and has derived many rulings from it.
The summary is that the word "walidah" in this hadith does not mean "slave-girl," but rather "girl."
Hajar (alayhas salam) was the daughter of the king of Egypt, whom he gave to Sarah (radi Allahu anha) as a blessing; therefore, the claim of the Jews that Isma’il (alayhis salam) was the son of a slave-girl is nothing but a lie and an accusation.
Here, Sir Syed has mentioned in Khutbat-e-Ahmadiyya a debate in Calcutta on this very topic, in which the Jewish scholars unanimously admitted that Hajar was not a slave-girl but the daughter of the king of Egypt.
The late Maulana Waheed uz-Zaman has here translated the word "walidah" as "slave-girl," which actually means "girl"; in some regions of India, "londiyaan" is used for girls and "londa" for boys.
Since the word "hiba" (gift) appears in the chapter heading, it is understood that "hiba" in its linguistic sense means an absolute gift.
One of the attributive names of Allah the Exalted is "Wahhab"—the One who gives without measure.
In the Shari’ah of Muhammad (sallallahu alayhi wa sallam), the definition of "hiba" is to transfer any movable or immovable property willingly and without compensation; the one who gives is called the "wahib," and the one to whom it is given is called the "mohub lahu."
It is necessary that this transfer be accepted by the "mohub lahu" or his responsible representative during the lifetime of the "wahib."
It is also necessary that the one making the gift be of sound mind and mature, and that the gifted item be delivered into the possession of the person to whom it is being given.
There are many legal details regarding "hiba" which are explained in detail in the books of jurisprudence.
In the Urdu language, the Honorable Maulvi Syed Amir Ali, M.A., Barrister-at-Law, has written a comprehensive book on Muslim religious laws called "Jamia al-Ahkam fi Fiqh al-Islam," in which all the details regarding "hiba" have been recorded, and in the Indian courts, the "Personal Law of the Mohammedans" approved for Muslims, every aspect of the rulings of "hiba" has been explained in detail.

Hadith Commentary:
(1)
Prophet Ibrahim (alayhis salam) packed for a journey from the land of Canaan to Egypt because Canaan was afflicted by a severe famine at that time. When Prophet Ibrahim (alayhis salam) arrived in Egypt with his wife Sarah, there was a tyrannical ruler there who was extremely lustful and always in search of beautiful women. When he heard of the beauty of Lady Sarah (radi Allahu anha), he summoned her and intended to commit indecency with her, but due to Lady Sarah’s supplication against him, he was unable to carry out his evil intent. Eventually, the greatness of this family became imprinted upon his heart, and he returned Lady Sarah. Moreover, out of sincerity and devotion, he presented his own daughter Hajar to them so that she might remain in the service of Lady Sarah and acquire education and training.

(2)
In the books of the Jews, it is clarified that Lady Hajar was the daughter of the king of Egypt.

(3)
Imam Bukhari (rahimahullah) argues that this disbelieving king presented his princess Hajar as a gift. Lady Sarah accepted her, and Prophet Ibrahim (alayhis salam) also did not object to this. From this, it is established that the gift of a disbeliever is valid. Amin Ahsan Islahi, as per his habit, has written that the story mentioned in the hadith is a fabrication of the Jews which Imam Bukhari (rahimahullah) has inserted into his Sahih. (Tadabbur-e-Hadith: 1/503) We wish to show our esteemed readers that this is a small sample of the refined language of those who adhere to the Farahi school of thought. It should be noted that within the circle of devotees of the reformers, Islahi Sahib is referred to by the title “al-Imam,” while this is the state of his scholarship. He writes: This narration, apart from Sahih Bukhari, as far as I recall, is found nowhere else. (Tadabbur-e-Hadith: 1/503) Whereas this narration can be seen in the following hadith collections:
• Sahih Muslim, al-Fada’il, Hadith: 6145 (2371)
• Sunan Abi Dawud, al-Talaq, Hadith: 2212
• Jami‘ al-Tirmidhi, al-Tafsir, Hadith: 3166
• Musnad Ahmad: 2/403
At this point, Islahi Sahib has raised an objection in these words: In this story, Prophet Ibrahim (alayhis salam) is considered to have committed such a lie for which there is no benefit in the heavens or the earth. However, the noble hadith scholars have answered this objection by stating that if that disbeliever had come to know that she was his wife, he would have made an impure attempt to obtain her by forcing a divorce or would have dared to kill you. Therefore, you referred to your wife as your sister. Accordingly, Allamah Qastallani has written: It was the habit of this oppressive tyrant that he would lay hands on a woman who had a husband, and after killing the husband, would seize his wife. Prophet Ibrahim (alayhis salam) used this ambiguous word and thus remained safe from the impure and reprehensible daring of that tyrant.

Hadith Commentary:
(1)
The commentator of Bukhari, Ibn Battal rahimahullah, states:
There is consensus among the scholars that if someone says, "I have given you this slave-girl for service," then his intention is to grant the benefit of her service (i.e., to gift her service), not to gift her person (i.e., ownership of her). This is because the word "ikhdaam" (service) does not imply transfer of ownership, just as when it is said, "I have given you this house to live in," the purpose is to grant benefit from the house, not to make one the owner of the house.
Likewise, there is no difference of opinion that if someone says, "I have given you this garment to wear," then what is meant is gifting (hibah).
(2)
Hafiz Ibn Hajar rahimahullah states:
According to Imam Bukhari rahimahullah, if a contextual indicator (qarinah) points to the customary usage (‘urf), then the meaning will be determined according to the customary usage; otherwise, in both cases, action will be taken according to the linguistic meaning.
If in a certain community the word "ikhdaam" is used to mean gifting (hibah), and someone uses this word in an unrestricted manner and intends to transfer ownership, then this meaning will be taken. And whoever, in all circumstances, takes it to mean lending (ariyah), opposes this agreed-upon position.
(Fath al-Bari: 5/303)