Muhammad said that to praise someone is makruh.Why?

It is not wrong to praise anyone as the Prophet himself has praised some of his companions. The theme of the hadeeth is not to praise someone so that the person gets complacent or becomes unaware of his ignomities or shortcomings. Moreover, when someone praises someone, the one who is praised must thank Allah for that unless which it would mean that he is taking credit for the same.

I admit I'm puzzled as to this description. Before I read the details of your hadith, I would have thought that the problem is 'simply' a failure to give proper glory to Allah (which is of course the worst failure one can be guilty of).

And maybe that's just the point - just like murdering a person is the worst crime you can commit against them, failure to glorify God is the worst sin you can commit against him. Confessing that there is only one God is the first of the Five Pillars of Islam, right?

I should point out that not only Muslims take this view. The worst sin against God for either a Christian or a Jew is to have other gods besides God, this being the meaning of the first of the Ten Commandments(1);

in the letters of Paul (which are part of the so-called New Testament, considered to be Scripture by Christians), there is explicit reference to the wickedness of people who suppress the truth about God and fail to glorify Him or give thanks to Him(2).

On the other hand, the Ten Commandments, which are part of the Hebrew Bible, and therefore part of both the Jewish and the Christian religions, are divided into sins against God and sins against one's neighbor - 5 of each. And the first commandment of the second five is 'You shall not kill'(3).

My two cents. Assalaamu :alaykum!

I know a lot about Muhammad and Islam, but this one.....I am not sure about the question. Praising someone ??? First of all, the ONLY ONE worthy of praise is GOD, who created heavens and earth. I am not sure if I got the question, but I hope it helps.

Assalamu alaikum wa rahmitullahi wa barakatu,

InshaAllah i recommend that these types of questions should inshaAllah be referred to a sheikh or your imam in your community, bi'ithnillah ta'ala.

With reguard to the specific question, it is because when you excessively praise a person, It may make them arrogant. which when you look at the ahadeeth reguarding Arrogance, the Prophet Salallahu alayhi wa sallam stated that whomever has an atoms weight of Arrogance will not enter Jannah.

One of the Righteous companions, wallahu alem, i dont remember which one, but i believe it was Ali ibn Abi Talib who stated that the ones who are his real brothers, are not the ones who praise him, but the ones that correct him when he is wrong.

wallahu ta'ala alem.

Because a man has within him a proud nature, and feeding that pride could be to his detriment pride was the downfall of Satan,

You just love to use taqqiah or play stupid and innocent on yahoo answers on the Ramadan section don't you old man?

Your taqqiah SO OBVIOUS we give a VERSE from the QURAN ask a question, and your answer is no that never happen, no that no true, etc your DENYING the truth by using taqqiah.

And second you play stupid and innocent like it so OBVIOUS why something happening and why Muslims are doing it and you play stupid like no no we Muslims love peace hate violence.

Memorize your Quran, and stop using taqqiah. You make a fool out of yourself while amswering questions.

I have never heard of this hadeeth, are you sure it is authentic,and who is abdurahman?

I would think that you should get a Holy Bible

Ephesians 5:6

Let no man deceive you with vain words: for because of these thing cometh the wrath of God upon the children of disobedience.

Ephesians 5:7

Be not ye therefore partakers with them(= have nothing to do with them)

Ephesians 5:8

For ye were sometimes darkness, but now are ye light in the Lord; walk as children of Light;

Ok, hold on a second. "Makruh" is when- its ok to do something, but its better if its not done. I wouldn't see that as even remotely close to cutting someone's neck.

Get your info straight.

Today there are two Islamic structures on the Temple Mount. Late in the seventh century Caliph ʽAbd al-Malik ibn Marwan built the Dome of the Rock on or near the temple site. Although also called a mosque, it is in reality a shrine. South of the Dome of the Rock is the el-Aqsa mosque, first constructed in the eighth century, but largely rebuilt in the eleventh century.

For further information concerning geographic locations related to Jerusalem, see such articles as: EN-ROGEL; KIDRON, TORRENT VALLEY OF; MAKTESH; OLIVES, MOUNT OF; OPHEL; TEMPLE; and ZION.

The City’s Significance. Jerusalem was far more than the capital of an earthly nation. It was the only city in all the earth upon which Jehovah God placed his name. (1Ki 11:36) After the ark of the covenant, associated with God’s presence, was transferred there, and even more so when the temple sanctuary, or house of God, was constructed there, Jerusalem became Jehovah’s figurative ‘residence,’ his “resting-place.” (Ps 78:68, 69; 132:13, 14; 135:21; compare 2Sa 7:1-7, 12, 13.) Because the kings of the Davidic line were God’s anointed, sitting upon “Jehovah’s throne” (1Ch 29:23; Ps 122:3-5), Jerusalem itself was also called “the throne of Jehovah”; and those tribes or nations turning to it in recognition of God’s sovereignty were, in effect, being congregated to the name of Jehovah. (Jer 3:17; Ps 122:1-4; Isa 27:13) Those hostile to or fighting against Jerusalem were, in actuality, opposing the expression of God’s sovereignty. This was certain to occur, in view of the prophetic statement at Genesis 3:15.

Jerusalem therefore represented the seat of the divinely constituted government or typical kingdom of God. From it went forth God’s law, his word, and his blessing. (Mic 4:2; Ps 128:5) Those working for Jerusalem’s peace and its good were therefore working for the success of God’s righteous purpose, the prospering of his will. (Ps 122:6-9) Though situated among Judah’s mountains and doubtless of impressive appearance, Jerusalem’s true loftiness and beauty came from the way in which Jehovah God had honored and glorified it, that it might serve as “a crown of beauty” for him.—Ps 48:1-3, 11-14; 50:2; Isa 62:1-7.

Since Jehovah’s praise and his will are effected primarily by his intelligent creatures, it was not the buildings forming the city that determined his p. 49continued use of the city but the people in it, rulers and ruled, priests and people. (Ps 102:18-22; Isa 26:1, 2) While these were faithful, honoring Jehovah’s name by their words and life course, he blessed and defended Jerusalem. (Ps 125:1, 2; Isa 31:4, 5) Jehovah’s disfavor soon came upon the people and their kings because of the apostate course the majority followed. For this reason Jehovah declared his purpose to reject the city that had borne his name. (2Ki 21:12-15; 23:27) He would remove “support and stay” from the city, resulting in its becoming filled with tyranny, with juvenile delinquency, with disrespect for men in honorable positions; Jerusalem would suffer abasement and severe humiliation. (Isa 3:1-8, 16-26) Even though Jehovah God restored the city 70 years after permitting its destruction by Babylon, making it again beautiful as the joyful center of true worship in the earth (Isa 52:1-9; 65:17-19), the people and their leaders reverted to their apostate course once more.

Jehovah preserved the city until the sending of his Son to earth. It had to be there for the Messianic prophecies to be fulfilled. (Isa 28:16; 52:7; Zec 9:9) Israel’s apostate course was climaxed in the impalement of the Messiah, Jesus Christ. (Compare Mt 21:33-41.) Taking place as it did at Jerusalem, instigated by the nation’s leaders with popular support, this made certain God’s complete and irreversible rejection of the city as representing him and bearing his name. (Compare Mt 16:21; Lu 13:33-35.) Neither Jesus nor his apostles foretold any restoration by God of earthly Jerusalem and its temple to come after the city’s divinely decreed destruction, which occurred in 70 C.E.

Yet the name Jerusalem continued to be used as symbolic of something greater than the earthly city. The apostle Paul, by divine inspiration, revealed that there is a “Jerusalem above,” which he speaks of as the “mother” of anointed Christians. (Ga 4:25, 26) This places the “Jerusalem above” in the position of a wife to Jehovah God the great Father and Life-Giver. When earthly Jerusalem was used as the chief city of God’s chosen nation, it, too, was spoken of as a woman, married to God, being tied to him by holy bonds in a covenant relationship. (Isa 51:17, 21, 22; 54:1, 5; 60:1, 14) It thus stood for, or was representative of, the entire congregation of God’s human servants. “Jerusalem above” must therefore represent the entire congregation of Jehovah’s loyal spirit servants.