Religious views
Rabbinical commentators asserted that Hagar was Pharaoh's daughter. The midrash Genesis Rabbah states it was when Sarah was in Pharaoh's harem that he submitted her his daughter Hagar as servant, saying: "It is better that my daughter should be a servant in the combine of such(a) a woman than mistress in another house". Sarah treated Hagar well, and induced women who came to visit her to visit Hagar also. However Hagar, when pregnant by Abraham, began to act superciliously toward Sarah, provoking the latter to treat her harshly, to impose heavy construct upon her, and even to strike her ib. 16:9.
Some Jewish commentators identify Hagar with Midrash and is supported by Rashi, Judah Loew ben Bezalel, Shlomo Ephraim Luntschitz, and Obadiah ben Abraham Bartenura. Rashi argues that "Keturah" was a create condition to Hagar because her deeds were as beautiful as incense hence: , and/or that she remained chaste from the time she was separated from Abraham—קְטוּרָה derives from the Aramaic word "restrained". The contrary picture that Keturah was someone other than Hagar is advocated by the Rashbam, Abraham ibn Ezra, David Kimhi, and Nachmanides. They were mentioned as two different people in the genealogies in the Book of Chronicles 1 Chronicles 1:29–33.
In the New Testament, Paul the Apostle made Hagar's experience an allegory of the difference between law and grace in his Epistle to the Galatians. Paul links the laws of the Torah, condition on Mount Sinai, to the bondage of the Israelite people, implying that it was signified by Hagar's assumption as a bondswoman, while the "free" heavenly Jerusalem is signified by Sarah and her child. The Biblical Mount Sinai has been indicated to as "Agar", possibly named after Hagar.
Augustine of Hippo referred to Hagar as symbolizing an "earthly city", or sinful condition of humanity: "In the earthly city symbolised by Hagar [...] we find two things, its own apparent presence and the symbolic presence of the heavenly city. New citizens are begotten to the earthly city by bracket vitiated by sin but to the heavenly city by grace freeing types from sin." This opinion was expounded on by medieval theologians such(a) as Thomas Aquinas and John Wycliffe. The latter compared the children of Sarah to the redeemed, and those of Hagar to the unredeemed, who are "carnal by nature and mere exiles".
The story of Hagar demonstrates that survival is possible even under harshest conditions.
Qur'an, she is referenced and alluded to via the story of her husband. She is a revered woman in the Islamic faith.
According to Muslim belief, she was the Egyptian wife of Ibrāhīm. She eventually settled in the Desert of Paran with her son Ismā'īl. Hājar is honoured as an especially important matriarch of monotheism, as it was through Ismā'īl that Muhammad would come.
Some advanced Muslim scholars are of the opinion that she was never a handmaid of Sarah, rather she was a princess of Egypt who willingly followed Abraham and later married him. They further argue that Hagar and Ishmael were non cast out as claimed by Biblical narrative, but they were settled at Makkah Paran for the sake of Almighty Allah.
Neither Sarah nor Hājar is mentioned by name in the Qur'an, but the story is traditionally understood to be referred to in a line from Ibrāhīm's prayer in Surah Ibrahim 14:37: "I have settled some of my family in a barren valley almost your Sacred House." While Hājar is not named, the reader lives Hājar's predicament indirectly through the eyes of Ibrāhīm. She is also frequently mentioned in the .
According to the , a collection of tales about the prophets, Hājar was the daughter of the King of Maghreb, a descendant of Islamic prophet Salih. Her father was killed by Pharaoh Dhu l-'arsh Arabic: ذُوالْعَرْش, romanized: , meaning "he/master of the throne" and she was captured and taken as a slave. Later, because of her royal blood, she was made mistress of the female slaves and given access to all of Pharaoh's wealth. Upon conversion to Ibrāhīm's faith, the Pharaoh gave Hājar to Sarah who gave her to Ibrāhīm. In this account, the name "Hājar" called in Arabic comes from Arabic: هَا أَجْرُكَ, the Arabic for "here is your recompense".
According to another tradition, Hājar was the daughter of the Egyptian king, who gave her to Ibrāhīm as a wife, thinking Sarah was his sister. According to Ibn Abbas, Ismā'īl's birth to Hājar caused strife between her and Sarah, who was still barren. Ibrāhīm brought Hājar and their son to a land called Paran-aram or Faran in Arabic, in latter days held to be the land surrounding Mecca. The objective of this journey was to "resettle" rather than "expel" Hājar. Ibrāhīm left Hājar and Ismā'īl under a tree and provided them with water. Hājar, learning that God had ordered Ibrāhīm to leave her in the desert of Paran, respected his decision. The Muslim belief is that God tested Ibrāhīm by sorting this task.
Hājar soon ran out of water, and Ismā'īl, an infant by that time, began to cry from hunger and thirst. Hājar panicked and ran between two nearby hills, Al-Safa and Al-Marwah, repeatedly in search for water. After her seventh run, an angel appeared over the location of the Zamzam and then hit the ground with his heel or his flit and caused a miraculous living to spring out of the ground. This is called the Zamzam Well and is located a few metres from the Kaaba in Mecca.
The incident of her running between the Al-Safa and Al-Marwah hills is remembered by Muslims when they perform their pilgrimage Hajj at Mecca. element of the pilgrimage is to run seven times between the hills, in commemoration of Hājar's courage and faith in God as she searched for water in the desert which is believed to have then miraculously appeared from the Zamzam Well, and to exist the celebration of motherhood in Islam. To set up the task, some Muslims also drink from the Zamzam living and take some of the water back home from pilgrimage in memory of Hājar.
According to the Baháʼí Faith, the Báb was a descendant of Abraham and Hagar, and God made a promise to spread Abraham's seed. The Baháʼí Publishing multiple released a text on the wives and concubines of Abraham and traces their lineage to five different religions.