Ibn Majah

Benefits and Issues:
➊
A person forms opinions based on outward appearances.
Only Allah, the Exalted, is aware of the reality and condition of the heart.

➋
It is prohibited to praise someone to their face. However, if there is no fear that the person will fall into pride and arrogance due to the praise, then it is permissible to praise them in an appropriate manner—just as the Prophet (sallallahu alayhi wa sallam) on some occasions praised Abu Bakr (radi Allahu anhu) and certain other Companions.

Hadith Commentary:
(1)
From this hadith, it is understood that the testimony of one man is sufficient for declaring someone’s integrity. The Messenger of Allah (sallallahu alayhi wa sallam) accepted the testimony of one man, but it is necessary that he should speak the truth and not exaggerate in his praise. If a person, upon hearing his own praise, becomes boastful, then one should refrain from praising such a person. However, there is no harm in testifying to the integrity or praising someone about whom, due to his perfect piety, there is no fear of pride or arrogance arising. The method for this has been explained by the Messenger of Allah (sallallahu alayhi wa sallam) in these words: “True knowledge is with Allah, and in comparison to His knowledge, no one can be declared pure; however, I hold a good opinion about this person.”

(2)
It is permissible to praise a person in his presence, provided there is no risk of him falling into pride. However, to exceed the limits in praise is, in any case, prohibited. Accordingly, Imam Bukhari (rahimahullah) has established another chapter regarding this matter.

Hadith Commentary:

The word "wayhaka" is an expression of mercy, and "waylaka" is an expression of punishment. The meaning, therefore, is that for the one to whom "wayh" is said, it means: "Alas for you, may Allah have mercy on you." And for the one to whom "waylaka" is said, it means: "Alas, may Allah punish you."

To exaggerate in praise, just as in satire, is the practice of frivolous poets and flatterers. Through such praise, the person who is being praised becomes conceited and arrogant, and ends up ensnared in compounded ignorance.

Hadith Commentary:
(1)
A person should not, with complete confidence and certainty, declare the inner purity of another, nor should he claim anyone’s chastity, because the conditions of the inner self are known to none except Allah, the Exalted. When praising someone, he is only permitted to say: “I consider him to be such and such.” In the presence of the Messenger of Allah (sallallahu alayhi wa sallam), some people said: “You are our master.” He replied: “The Master is Allah.” The people said: “You are the one endowed with virtue and generosity among us.” So he (sallallahu alayhi wa sallam) said: “You may say such things, but beware lest Satan appoint you as his agent so that you utter something not befitting my status.” (Sunan Abi Dawud, Al-Adab, Hadith: 4806)

(2)
Hafiz Ibn Hajar rahimahullah, narrating from the predecessors, has written that if a person is praised in his presence, he should recite the following supplication:
(اللَّهمّ اجْعَلْنِي خَيْرًا مِمَّا يَظُنُّونَ، وَاغْفِرْ لِي مَا لا يَعْلَمُونَ، وَلا تُؤَاخِذْنِي بِمَا يَقُولُونَ)
“O Allah! Forgive me for what they do not know about me, do not take me to account for what they say, and make me better than what they think of me.” (Shu’ab al-Iman by al-Bayhaqi: 228/4, Sahih al-Adab al-Mufrad by al-Albani: 282/1, No: 761/589)

Hadith Commentary:

Because he does not have knowledge of Allah’s knowledge.

Hadith Commentary: Benefits and Issues: The intent of Ibn Umar radi Allahu anhu is that if an action contrary to the Prophet sallallahu alayhi wa sallam is reported even from a great Companion, it is not acceptable. In the presence of the explicit statement and action of the Prophet sallallahu alayhi wa sallam, the statement and action of anyone else will be disregarded. Only the statement and action of the Prophet sallallahu alayhi wa sallam will be acted upon.

Pakistani Edition:
A person who enters into the state of ihram (for Hajj) does not become lawful (halal) after performing the Tawaf al-Qudum; the same ruling applies to a Qarin (one performing Hajj and Umrah together).