PRAISING A MAN and extolling his virtues may be done to his face or in his absence. There is no restriction on what may be said in his absence, unless the person who praises speculates and begins to lie, when it becomes ḥarām because of the lies and not because of the praise. Praise in which there is no falsehood is mustaḥabb as long as some benefit accrues from it and it would not cause harm if it were conveyed to the person who is praised by causing him to be tempted [into vanity] and misguided. There are hadiths which rule that praising a person to his face is permissible or mustaḥabb. There are also hadiths which rule that it is forbidden. The way to reconcile these hadiths is as follows: if the person who is praised is perfect in faith and has good conviction and spiritual understanding and knowledge, so that he will not be tempted or beguiled by it and his soul will not play games with him, then it is not ḥarām or makrūh. If there is a risk of any of these things, it is extremely makrūh to praise him.
Among the hadiths which prohibit it is one which we relate from the Ṣaḥīḥ of Muslim: that al-Miqdād 
related that a man started to praise ‘Uthmān , so al-Miqdād knelt down and threw pebbles in his face. ‘Uthmān asked him: “What is wrong with you?” He replied: “The Messenger of Allah 
said: ‘If you see people praising [others], scatter dust in their faces.’” [1].
related that a man started to praise ‘Uthmān , so al-Miqdād knelt down and threw pebbles in his face. ‘Uthmān asked him: “What is wrong with you?” He replied: “The Messenger of Allah said: ‘If you see people praising [others], scatter dust in their faces.’” [1].We relate in both Ṣaḥīḥs that Abū Mūsā al-Ash‘arī reported that the Prophet heard a man praising another man lavishly. He said: “You have destroyed” (or “you have cut”) “that man’s back.” [2].I say that yuṭrīhi (‘praising him lavishly’) is written with a ḍammah on the yā’, a sukūn on the ṭā’, and a kasrah on the rā’ after which there is a yā’, and that iṭrā’ (its verbal noun) means to praise exaggeratedly and go beyond the limits. Some say that it simply means ‘praise’.
reported that the Prophet heard a man praising another man lavishly. He said: “You have destroyed” (or “you have cut”) “that man’s back.” [2].I say that yuṭrīhi (‘praising him lavishly’) is written with a ḍammah on the yā’, a sukūn on the ṭā’, and a kasrah on the rā’ after which there is a yā’, and that iṭrā’ (its verbal noun) means to praise exaggeratedly and go beyond the limits. Some say that it simply means ‘praise’.In another hadith, Abū Bakrah narrated that a man was mentioned in front of the Messenger of Allah , and good was spoken of him. So the Messenger of Allah said: “Woe to you! You have cut the neck of your companion.” He said it repeatedly. He said: “If any one of you has no choice but to praise, then say: ‘I think he is like this, or like that.’ If he thinks he is like that, then Allah is his Judge; so do not praise any one before Allah.” [3].
narrated that a man was mentioned in front of the Messenger of Allah , and good was spoken of him. So the Messenger of Allah said: “Woe to you! You have cut the neck of your companion.” He said it repeatedly. He said: “If any one of you has no choice but to praise, then say: ‘I think he is like this, or like that.’ If he thinks he is like that, then Allah is his Judge; so do not praise any one before Allah.” [3].The hadiths which permit [praising people] are innumerable, but we will point out only a number of them, such as his saying in one authentic hadith to Abū Bakr : “What do you think about two, the third of whom is Allah?” [4].According to another hadith he said: “You are not one of them” [5].—that is, one of those who wear their trousers long out of pride. According to another, he said: “Abū Bakr, do not weep. The person who has favoured me most with his company and wealth is Abū Bakr. If I had to choose a close friend from my Ummah I would choose Abū Bakr.” [6].According to another he said: “I hope that you are one of them” [7].—that is, one of those who will be called from all the gates of Paradise to enter through them. According to another he said: “Grant him permission, and give him the glad tidings of Paradise.” [8].According to another hadith he said: “Be still, Uḥud, for upon you are a Prophet, a ṣiddīq (a person of immense faith), and two martyrs.” [9].
saying in one authentic hadith to Abū Bakr : “What do you think about two, the third of whom is Allah?” [4].According to another hadith he said: “You are not one of them” [5].—that is, one of those who wear their trousers long out of pride. According to another, he said: “Abū Bakr, do not weep. The person who has favoured me most with his company and wealth is Abū Bakr. If I had to choose a close friend from my Ummah I would choose Abū Bakr.” [6].According to another he said: “I hope that you are one of them” [7].—that is, one of those who will be called from all the gates of Paradise to enter through them. According to another he said: “Grant him permission, and give him the glad tidings of Paradise.” [8].According to another hadith he said: “Be still, Uḥud, for upon you are a Prophet, a ṣiddīq (a person of immense faith), and two martyrs.” [9].The Messenger of Allah related: “I entered Paradise and I saw a palace. I asked: ‘Whose is this?’ They replied: ‘It belongs to ‘Umar.’ I wanted to enter it, but I remembered your jealousy.” [10].‘Umar said: “May my father and mother be sacrificed for you, Messenger of Allah! Could I be jealous of you?” According to another hadith he said: “‘Umar, never does Shayṭān meet you walking on a path without him taking a different way from yours.” [11].
related: “I entered Paradise and I saw a palace. I asked: ‘Whose is this?’ They replied: ‘It belongs to ‘Umar.’ I wanted to enter it, but I remembered your jealousy.” [10].‘Umar said: “May my father and mother be sacrificed for you, Messenger of Allah! Could I be jealous of you?” According to another hadith he said: “‘Umar, never does Shayṭān meet you walking on a path without him taking a different way from yours.” [11].According to another hadith he said: “Open [the door] for ‘Uthmān, and give him the good news of Paradise.” [12].
According to another hadith he told ‘Alī: “You are from me and I am from you.” [13].According to another, he asked ‘Alī: “Are you not pleased to be to me as Hārūn was to Mūsā, in status and relationship?” [14].
According to another hadith he told Bilāl : “I hear the sound of your shoes in Paradise.” [15].
: “I hear the sound of your shoes in Paradise.” [15].According to another hadith he said to Ubayy ibn Ka‘b : “Congratulations on your knowledge, Abū Mundhir.” [16].
: “Congratulations on your knowledge, Abū Mundhir.” [16].According to another hadith he told ‘Abdullāh ibn Salām : “You will be in Islam until you die.” [17].
: “You will be in Islam until you die.” [17].According to another hadith he told an Anṣārī: “Allah smiled and was impressed with the deed you two did.” [18].According to another, he told the Anṣār: “You are the most beloved people to me.” [19].
According to another hadith he said to Ashajj ‘Abd al-Qays : “You have two traits that Allah and His Prophet love: forbearance and perseverance.” [20].
: “You have two traits that Allah and His Prophet love: forbearance and perseverance.” [20].The hadiths that I have quoted are some of the well-known authentic ones, so I have not added any references. Other reports which mention him praising a person to their face are innumerable. Reports about praising the Companions, the Tābi‘īn, the ‘ulamā’, and Imams who have many followers are countless. And Allah knows best.
praising a person to their face are innumerable. Reports about praising the Companions, the Tābi‘īn, the ‘ulamā’, and Imams who have many followers are countless. And Allah knows best.Abū Ḥāmid al-Ghazālī says at the end of the chapter on zakāh in his Iḥyā’: “When a man gives charity, the recipient should investigate, and if the person who gives it is one of those who love to be thanked and to publicise [their charity], he should hide it. This is because in order to fulfil his rights he must not help him in wrongdoing, and seeking thanks is wrongdoing. If he knows from his condition that he does not love being thanked and does not seek it, he should thank him and make his charity known. Sufyān ath-Thawrī said: ‘One who knows himself will not be harmed by people’s praise.’”
Abū Ḥāmid al-Ghazālī said, after what we have just quoted: “The finer points of these principles are what those who watch their hearts should be mindful of. If such outward acts are performed by someone heedless of these realities, they are are a laughing matter for Shayṭān and a source of pleasure to him, and may involve much exertion with little benefit. An example of such knowledge is the saying ‘Studying a Sūrah [of Qur’ān] is better than a year of worship’: for this knowledge gives life to the worship of a lifetime, whereas ignorance of it kills and invalidates all the worship of a lifetime. And it is Allah Who gives guidance and ability.”
References
[1] Muslim (2995) Abū Dāwūd (5026)
[2] Al-Bukhārī (2663) and Muslim (3001).
[3] Al-Bukhārī (2662), Muslim (3000), and Abū Dāwūd (4805).
[4] Al-Bukhārī (3653), Muslim (2381), and at-Tirmidhī (3095).
[5] Al-Bukhārī (3665), Muslim (2382), and at-Tirmidhī (3661).
[6] Al-Bukhārī (3656).
[7] Al-Bukhārī (3666) and Muslim (86).
[8] Al-Bukhārī (3674), Muslim (2403), and at-Tirmidhī (3711).
[9] Al-Bukhārī (3699).
[10] Al-Bukhārī (3679) and Muslim (2395).
[11] Al-Bukhārī (3683) and Muslim (2396).
[12] Al-Bukhārī (3674) and Muslim (2403).
[13] Al-Bukhārī (7/70), in a ta‘līq form.
[14] Al-Bukhārī (3706) and Muslim (2404).
[15] Al-Bukhārī (1149) and Muslim (2458).
[16] Muslim (810) and Abū Dāwūd (1460).
[17] Al-Bukhārī (3813) and Muslim (2484).
[18] Al-Bukhārī (3798) and Muslim (2053).
[19] Al-Bukhārī (3785) and Muslim (2508).
[20] Muslim (2593).