The second basis is that the designation, when used without qualification, implies completeness, which the speaker cannot know he possesses. Thus,

[Abū al-‘Āliyah said: “I met thirty of Muhammad’s Companions, all of whom feared hypocrisy for themselves. Not one would say, ‘My faith is like Gabriel’s faith.’”] (1)

For a man to declare that his faith is complete is to make a claim about something he does not know. This is the meaning of Ibn al-Munazzil’s statement: “The Murji’ah say that their good deeds are accepted, whereas I do not testify to that.” This reasoning can support making qualification obligatory. It is also al-Qādī’s second basis: his opponent argued that, since qualifying one’s profession of Islam is impermissible, the same must apply to faith.

He replied: “The answer is that Islam consists simply of the two testimonies of faith, which he has pronounced, whereas faith comprises words and deeds, as indicated by the saying, ‘Faith has seventy-odd aspects.’ He cannot be certain that he has fulfilled them all.”

The third basis is that such a claim amounts to praising oneself, whereas Allah has said:

“So do not claim purity for yourselves.”

This can support recommending qualification; otherwise, a person may lawfully describe himself as he actually is, even if this entails praise. It may also support making qualification obligatory.

Al-Athram said in al-Sunnah: “Ahmad ibn Hanbal narrated to us: ‘I heard Yahyā ibn Sa‘īd say: “Everyone among our companions whom I met or heard about qualified his profession of faith.”’” Al-Athram said: “I heard Abū ‘Abd Allāh being asked about qualifying one’s profession of faith: ‘What is your view of it?’ He replied: ‘As for me, I do not disapprove of it… (2) I qualify it out of fear and caution, not out of doubt, as they claim. Qualification concerns only deeds.’”

Abū ‘Abd Allāh said: “Allah has said:

‘You will surely enter the Sacred Mosque, if Allah wills.’”

That is, this qualification does not express doubt. The Prophet also said