Bukhari

Explanation:
This incident took place at the house of Umm al-Mu’minin Sayyidah Maymunah bint al-Harith radi Allahu anha, who was the maternal aunt of Sayyiduna Ibn Abbas radi Allahu anhuma. The one who informed him was also Sayyidah Maymunah radi Allahu anha herself. Due to the blessing of her supplication, Ibn Abbas radi Allahu anhuma was granted the status of the jurist (faqih) of the Ummah.

Hadith Commentary:
Among the Arabs, the act of istinja (cleansing after relieving oneself) was generally performed with stones. After moving away from there, they would then use water. Both taking water along at the time of relieving oneself or keeping water nearby are permissible. By doing so, the water remains pure.

Ibn Abbas (radi Allahu anhuma) demonstrated utmost respect by placing water near the Messenger of Allah (sallallahu alayhi wa sallam). There were three possible courses of action before him regarding this matter:

(a)
He could have entered the toilet and handed the water to the Messenger of Allah (sallallahu alayhi wa sallam).

(b)
He could have refrained from providing water altogether.

(c)
He could have placed the water near the toilet so that it would be easily accessible.

The first two options were not appropriate: if he had entered the toilet to give the water, that would not have been correct; if he had not provided water at all, that too would not have been suitable, as it would have caused difficulty for the Prophet (sallallahu alayhi wa sallam) in obtaining water. Therefore, the best option was to place the water at the door. Since Ibn Abbas (radi Allahu anhuma) rendered this service and demonstrated wisdom, the Messenger of Allah (sallallahu alayhi wa sallam) supplicated for him accordingly. Thus, Allah the Exalted accepted this supplication, and Ibn Abbas (radi Allahu anhuma) became renowned with the titles "Habr al-Ummah" (the scholar of the Ummah) and "Tarjuman al-Qur'an" (the interpreter of the Qur'an).

(Fath al-Bari: 1/322)

Hadith Commentary:
It was the blessing of the supplication of the Prophet (sallallahu alayhi wa sallam) that Abdullah ibn Abbas (radi Allahu anhu) surpassed everyone in the sciences of the Qur’an.

Hadith Commentary:
➊
In one narration, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) entered the toilet, Ibn Abbas (radi Allahu anhu) placed water for his ablution (wudu).
When he (sallallahu alayhi wa sallam) finished, he asked:
“Who placed this water?”
It was informed that Ibn Abbas (radi Allahu anhu) had rendered this service, so the Prophet (sallallahu alayhi wa sallam) supplicated thus:
“O Allah! Grant him understanding in the religion.”
(Fath al-Bari 7/126.)
There was blessing in the supplications of the Messenger of Allah (sallallahu alayhi wa sallam), such that Ibn Abbas (radi Allahu anhu) possessed exceptional skill in understanding the Qur’an and religious jurisprudence (fiqh). Thus, Abdullah ibn Mas’ud (radi Allahu anhu) said regarding him:
“You are the best interpreter of the Qur’an.”
In Musnad al-Bazzar, the words of the Prophet’s (sallallahu alayhi wa sallam) supplication are narrated as:
“O Allah! Teach him the interpretation of the Qur’an.”
(Sahih al-Bukhari, Book of Ablution (wudu), Hadith 143.)

➋
The word “hikmah” (wisdom) is used for both the Prophets (alayhim as-salam) and non-Prophets.
If it is for the Prophets (alayhim as-salam), then its meaning is:
Prophethood and correctness, as Allah the Exalted said regarding Dawud (alayhis salam):
“We granted him wisdom.”
(Fath al-Bari 7/127.)
Here, “hikmah” means prophethood. And if it is used for non-Prophets, then its meaning is:
Correctness of opinion.
Some people have said that “hikmah” refers to that light which distinguishes between inspiration (ilham) and whisperings (waswasah).
It appears that Imam al-Bukhari (rahimahullah) intended to show that when the word “hikmah” is used for other than prophethood, its meaning is correctness.
In any case, Ibn Abbas (radi Allahu anhu) was the scholar of the ummah (hibr al-ummah) and, in the field of Qur’anic exegesis (tafsir), possessed more knowledge than all the Companions (radi Allahu anhum ajma’in).
And Allah knows best.

Urdu Footnote:
Note:
(In the chain of narration, Layth ibn Abi Sulaym is a weak narrator.)

Explanation:
1:
On one occasion, the Prophet (sallallahu alayhi wa sallam) embraced him to his chest and supplicated for him, saying: "O Lord of the worlds, grant him knowledge and wisdom." On another occasion, when he was preparing ablution (wudu) water for the Prophet (sallallahu alayhi wa sallam), the Prophet supplicated: "O Allah, grant him understanding of the religion."

Explanation:
1:
By "hikmah" (wisdom) is meant "Sunnah." The Prophet sallallahu alayhi wa sallam also supplicated for Ibn Abbas radi Allahu anhuma to be granted the knowledge of the interpretation of the Qur'an. Here, mention is made of the supplication for the teaching of the Sunnah.

Commentary:
(1)
In this hadith, "hikmah" (wisdom) refers to the knowledge of hadith. This word has been used in this meaning in the Noble Qur'an. It is stated:
(وَيُعَلِّمُهُمُ الكِتٰـبَ وَالحِكمَةَ) (al-Baqarah: 129) (Prophet Ibrahim alayhis salam prayed: O Allah! Raise up among them a Messenger who)
"will teach them the Book and wisdom."

(2)
Allah Ta'ala accepted this supplication of His Prophet alayhis salam, and granted Abdullah ibn Abbas radi Allahu anhu such a lofty status in the knowledge of tafsir (Qur'anic exegesis) that he was called the leader of the commentators (amir al-mufassirin). The Tafsir Ibn Abbas is a famous commentary of the Qur'an, which can be found in the market.

(3)
One should supplicate for young children, especially those who serve elders.

(4)
It is permissible to embrace children as an expression of affection, provided there is no fear of inappropriate doubts or suspicions arising in people's hearts.

(5)
Supplicating for the attainment of beneficial knowledge is an excellent supplication, because it brings honor in this world and high ranks in the Hereafter as well.