Ibn Abbas's formative years were spent under the direct mentorship of the Prophet Muhammad, a privilege that distinguished him among the Companions. His early observations provided him with an intimate understanding of the Prophet's daily life and practices, which he meticulously recorded and transmitted. One striking account illustrates this close relationship: Ibn Abbas narrated spending a night at the house of his aunt Maimuna, the Prophet's wife, where he observed the Prophet's night prayer (Tahajjud). He described how the Prophet woke in the last hours of the night, performed a light ablution, and then stood for prayer. Young Ibn Abbas emulated him, performing ablution and joining the prayer, initially standing on the Prophet's left side before being drawn to his right. He witnessed the Prophet offering multiple rak`at, resting, and then proceeding to the Fajr prayer without repeating ablution “10:250, 10:92, 14:3”. This detailed account not only highlights the Prophet's spiritual devotion but also Ibn Abbas's keen observation and early immersion in Islamic practice. The Prophet's embrace of Ibn Abbas and his prayer for him to be taught [the Book and wisdom](62:101, 62:102) underscored the divine appointment of his future scholarly role, preparing him to become the foremost interpreter of the Quran.

Ibn Abbas earned his revered title, "Tarjuman al-Qur'an," through his profound understanding and meticulous explanation of the Holy Quran. His direct exposure to the revelation process gave him unique insights into the contexts and meanings of verses. He clarified the intricate mechanics of divine inspiration, narrating how the Prophet would experience great difficulty during revelation, moving his lips rapidly to keep up. Allah then revealed Move not your tongue concerning (the Quran) to make haste therewith. It is for Us to collect it and to give you (O Muhammad) the ability to recite it, promising to ensure the Prophet's remembrance and recitation. Ibn Abbas explained that this meant Allah would make the Prophet remember the revealed portion by heart, and then when We have recited it to you... then you follow its recital... Then it is for Us to make it clear to you, implying that the meaning would become clear through the Prophet's own tongue 1:5. This process was further supported by Gabriel, who would meet the Prophet every night in Ramadan to teach him the Quran 1:6.

Ibn Abbas's tafsir illuminated numerous Quranic passages, often clarifying their historical context or abrogated rulings. For instance, he explained that the verse There is no harm for you to seek the bounty of your Lord (in the seasons of Hajj) was revealed to permit trade during Hajj, counteracting the pre-Islamic belief that such activity during the sacred months was sinful 34:4, 34:51. He identified the subjects of certain verses, stating that Those who have changed Allah's Blessings for disbelief... and have led their people Into the house of destruction referred to the infidels of Quraish who would suffer the Fire on the Day of Badr 64:30. He also narrated the occasion for the revelation of And we (angels) descend not but by the command of your Lord, which came in response to the Prophet's query to Gabriel about less frequent visits 65:253.

His interpretations extended to verses concerning faith and social conduct. He explained that And among men is he who worships Allah's as it were on the very edge describes an individual whose faith wavers, accepting Islam only if it brings worldly good, but rejecting it if trials arise 65:264. In a significant legal context, he provided the background to the verses of li'an As for those who accuse their wives..., narrating the case of Hilal bin Umaiya, whose truthful accusation against his wife led to these divine injunctions 65:269. He also clarified that Those who invoke not with Allah any other god was revealed concerning the pagans of the pre-Islamic period 65:286. Moreover, he asserted that As We began the first creation, We shall repeat it. A promise We have undertaken: Truly We shall do it was quoted by the Prophet to describe the resurrection 65:147, 65:262.

Ibn Abbas also elucidated the meaning of Those who have made their Scripture into parts, explaining it refers to the People of the Scripture (Jews and Christians) who believed in some parts of their revelation but disbelieved in others 65:227, 65:228. His knowledge was so comprehensive that he even provided the context for verses like “O you who believe! Ask not about things which, if made plain to you, may cause you trouble”, which was revealed when people posed mocking or unnecessary questions to the Prophet 65:144. His explanations, meticulously preserved in Hadith collections, cemented his role as the definitive authority on Quranic understanding for generations.

Ibn Abbas's narrations are fundamental to understanding the practical aspects of Islamic worship, providing detailed insights into prayer, fasting, and purification. He transmitted several Hadith regarding the proper form of sujud (prostration) in prayer, emphasizing the Prophet's command to prostrate on “seven bones: on the forehead along with the tip of the nose, both hands, both knees and the toes of both feet”, and not to tuck up one's clothes or hair “10:205, 10:207, 10:210, 10:211”. These precise instructions are vital for the validity and completeness of the prayer.

His observations of the Prophet's nightly vigils with his aunt Maimuna also yielded crucial information about the Prophet's practice of Tahajjud and Fajr prayers. He explicitly stated that the Prophet prayed Fajr without repeating ablution after having slept, a point clarified by Sufyan who noted that while the Prophet's eyes slept, his heart did not 10:250. This detail is significant in Fiqh regarding the nullifiers of ablution. Ibn Abbas also narrated the Prophet's performance of the Funeral Prayer 10:248 and even recounted how he, as a young boy, passed in front of the Prophet during prayer at Mina while riding a she-ass, and no one objected 10:252, providing practical guidance on barriers in prayer. Furthermore, he narrated the Prophet's practice of the Fear Prayer (Salat al-Khawf) during the Ghazwa of Dhat-ur-Riqa or Dhi-Qarad 64:169.

In the realm of fasting, Ibn Abbas transmitted the Prophet's guidance on the fast of Ashura. He explained that the Prophet, upon arriving in Medina, found the Jews fasting on this day, celebrating it as the day Allah rescued Bani Israel from their enemy, with Moses also fasting on it. The Prophet declared, “We have more claim over Moses than you,” and consequently fasted on that day and ordered Muslims to do so 30:109, 65:259. He also noted that he had never seen the Prophet prioritize fasting on a day more than Ashura, or a month more than Ramadan 30:111. Regarding purification, while he affirmed the importance of taking a bath on Friday, he acknowledged uncertainty about the Prophet's specific order for perfume or oil as essential 11:10, 11:9, demonstrating his meticulous approach to distinguishing between mandatory and recommended practices.

Ibn Abbas's narrations are indispensable for understanding the intricate rites of Hajj and Umra, often clarifying points of contention or popular misconceptions. A significant ruling concerns menstruating women during Hajj. Ibn Abbas unequivocally stated that a menstruating woman was allowed to leave Mecca if she had already performed Tawaf al-Ifada, echoing the Prophet's allowance “0:0, 25:233, 25:237”. He recounted a situation where the people of Medina initially preferred the verdict of Zaid, but upon inquiry in Medina, Um Sulaim confirmed Ibn Abbas's view, corroborating the narration of Safiya 0:0, 25:236. This highlights his unwavering commitment to the Prophet's Sunnah even when it differed from common opinion.

He was also a staunch advocate for Hajj al-Tamattu' (performing Umra followed by Hajj in the same journey), clarifying its permissibility despite pre-Islamic beliefs that performing Umra during the months of Hajj was a major sin. He recounted how the Prophet and his companions, after reaching Mecca with the intention of Hajj, were ordered by the Prophet to change their intention to Umra, completing it and then resuming Ihram for Hajj. This practice, the Prophet explained, was permissible for all except residents of Mecca and involved a sacrifice (Hady) or fasting “25:50, 25:53, 25:58, 63:57”. Ibn Abbas clarified that Allah explicitly revealed the permissibility of this practice in His Book and Sunnah.

Further guidance on Hajj rituals includes the Prophet's flexibility regarding the order of certain rites on the Day of Nahr (sacrifice). Ibn Abbas reported that when the Prophet was asked about performing Rami, shaving the head, or slaughtering before or after their due times, he consistently replied, “There is no harm in that” 25:212, 25:213. This emphasized ease and accommodation in certain Hajj rituals.

The sanctity of Mecca and the Ka'bah also featured prominently in his narrations. He reported the Prophet's pronouncements on the Day of the Conquest of Mecca, declaring the city a sanctuary where its thorny bushes should not be cut, game not chased, fallen items not picked up (unless to be publicly announced), and grass not cut (with the exception of Idhkhir) 25:73, 45:8. He also described the Prophet's entry into the Ka'bah after ordering the removal of idols and pictures, where he said Takbir at its corners but did not offer prayer inside 25:87. He detailed the Prophet's performance of Tawaf, sometimes riding a camel and pointing at the Black Stone “25:93, 25:98, 25:99”, and the practice of Ramal (fast walking) in the first three rounds of Tawaf, which was ordered out of pity for his companions who were weakened by the fever of Yathrib 25:88. Ibn Abbas also clarified that staying at Al-Mahassab during Hajj was merely a place where the Prophet camped, not an integral ceremony 25:242. He also provided details on the funeral rites for a Muhrim who died during Hajj, specifically that he should be washed with water and Sidr, shrouded in two pieces of cloth, but neither perfumed nor have his head covered, as he would be resurrected saying 'Labbaik' “23:27, 23:28, 23:29”.

Beyond acts of worship, Ibn Abbas transmitted crucial legal and ethical teachings that shape Islamic jurisprudence. His narrations provide insight into the laws of inheritance, explaining that while pre-Islamic custom dictated inheritance primarily by offspring with parents inheriting by will, Allah abrogated this, fixing specific shares: for the male double the female, a sixth for each parent, and specific portions for spouses 55:10. He also relayed the Prophet's strong recommendation to limit bequests by will to no more than one-third of the estate, emphasizing that “one-third, yet even one third is too much” 55:6.

In matters of social conduct, Ibn Abbas conveyed the Prophet's strong condemnation of retracting gifts, likening such an act to “him who swallows his vomit” 51:53, 51:54. This teaching underscores the importance of sincerity and avoiding regret in acts of generosity. He also narrated the Prophet's ruling on foster relations, stating that “foster relations are treated like blood relations (in marital affairs)”, thus prohibiting marriage to Hamza's daughter, who was the daughter of the Prophet's foster brother 52:9.

His narrations also touch on justice and the rights of the vulnerable. He conveyed the Prophet's warning to “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah” 46:9, emphasizing the grave consequences of injustice. He spoke of Allah's severe wrath upon those who caused the Prophet's face to bleed 64:119, 64:121, highlighting the sanctity of the Prophet's person. He also recounted the pre-Islamic practice of Qasama (oath-taking to determine responsibility for murder), demonstrating the Prophet's early engagement with tribal customs and his later refinement of justice 63:70.

Ibn Abbas also addressed the issue of intentional murder. While some scholars held that no repentance is accepted for the intentional murder of a believer, Ibn Abbas clarified that the verse “Nor kill such life as Allah has forbidden except for a just cause” (implicitly 4:92-93) was revealed in Mecca concerning pagans, and the later Medinan verses in Surah An-Nisa provided a different legal framework for killing a believer “65:284, 65:285, 65:286”. This illustrates his role in discerning the chronology and abrogation of Quranic verses, a critical aspect of Islamic law.

His reports also emphasize generosity and compassion. He described the Prophet's unparalleled generosity, especially during Ramadan when Gabriel would meet him 1:6. He frequently narrated the Prophet's sermons at Eid prayers, where he would specifically address and advise women, encouraging them to give alms, leading them to remove their ornaments and place them in Bilal's garment “10:254, 13:24, 13:26, 13:28, 3:40”. Even in land usage, he conveyed the Prophet's preference for giving land gratis over charging a fixed rent 51:66.

Ibn Abbas was not merely a transmitter of Hadith; he was a critical scholar who actively worked to preserve the authentic Sunnah and clarify misunderstandings. His commitment to truth often meant challenging prevailing opinions, as seen in his insistence regarding the departure of menstruating women after Tawaf al-Ifada. When the people of Medina hesitated to accept his ruling, preferring Zaid's, he encouraged them to inquire further, and their subsequent confirmation from Um Sulaim validated his position rooted in prophetic practice “0:0, 25:236, 25:237”.

He often differentiated between authentic Sunnah and pre-Islamic customs. For example, he clarified that the practice of running along the valley between Safa and Marwa was a pre-Islamic custom, not a Sunnah practice 63:72. Similarly, he corrected the practice of calling a portion of the Ka'bah "Al-Hatim" and explained its pre-Islamic significance related to oath-taking, advising people to go behind Al-Hijr instead for Tawaf 63:73. His precise distinctions helped steer Muslims away from innovations and back to the pristine teachings of Islam.

Ibn Abbas's intellectual rigor extended to scrutinizing popular beliefs. When people spoke of the Dajjal (Antichrist) having the word "Kafir" written between his eyes, Ibn Abbas stated that he had not heard this specific detail from the Prophet 25:41, demonstrating his commitment to only transmit what he directly witnessed or heard from the Prophet. His meticulousness in narration is also captured in his plea to his audience: “O people! Listen to what I say to you, and let me hear whatever you say, and don't go (without understanding), and start saying, 'Ibn `Abbas said so-and-so, Ibn `Abbas said so-and-so, Ibn `Abbas said so-and-so'” 63:73, emphasizing clarity and direct attribution. His esteemed position was recognized by other prominent Companions, including Aisha, who expressed high regard for him on her deathbed, acknowledging him as the Prophet's cousin and a prominent Muslim whose praise was significant 65:275, 65:276.

In conclusion, Abdullah ibn Abbas stands as an enduring beacon of Islamic scholarship. His direct lineage to the Prophet and the divine blessing of “the Book and wisdom” laid the foundation for his monumental contributions. Through his meticulous transmission and profound interpretation of Hadith and Quranic verses, he provided the Muslim Ummah with an unparalleled understanding of its sacred texts. From the intricacies of worship and pilgrimage to the broader principles of justice, ethics, and social conduct, Ibn Abbas's legacy is one of comprehensive guidance, scholarly integrity, and unwavering dedication to preserving and clarifying the authentic teachings of Islam for all generations.