(1) See their view in: Usul al-Din by al-Baghdadi, p. 249; al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal, vol. 3 p. 188; al-Iman by Ibn Taymiyya, p. 186. (2) The Mu’tazilites disagreed on the reality of iman and varied in their scholars’ definitions. For an examination of these views, see: Sharh al-Usul al-Khamsa by Qadi ‘Abd al-Jabbar, p. 707; Maqalat al-Islamiyyin by al-Ash‘ari, vol. 1 pp. 329–331; al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal by Ibn Hazm, vol. 3 p. 188; Usul al-Din by al-Baghdadi, p. 249. (3) For the Salaf’s statement that iman is inner conviction (tasdiq bil-jannan), verbal confession (iqrar bil-lisan), and outward action (amal bil-arkan), increased by obedience and decreased by sin, see: al-Sunna by ‘Abd Allah ibn Ahmad ibn Hanbal, pp. 81–119; al-Sharh wa al-Ibanah ‘ala Usul al-Sunna wa al-Diyana by Ibn Batta, pp. 176–179. Additional works clarifying the Salafi conception of iman and refuting opponents—without fixed pagination—include: Kitab al-Iman by Ibn Manda; al-Iman by Ibn Abi Shaybah; al-Iman by Abu ‘Ubayd al-Qasim ibn Sallam; al-Iman by Ibn Taymiyya. Also consult: Majmu‘ al-Fatawa al-Shaykh (Ibn Taymiyya), vol. 7 pp. 170–171; Sharh al-Tahawiyya by Sadr al-Din al-Hanafi, p. 373ff. (4) I.e. some of his early companions. This definition of iman is that of the Murji’ah, who held various internal positions, but most of whose sects agreed that iman consists of conviction by the heart and confession by the tongue. See their view in: Fath al-Bari by Ibn Hajar, vol. 1 p. 94; Majmu‘ al-Fatawa Shaykh al-Islam (Ibn Taymiyya), vol. 7 p. 195; Maqalat al-Islamiyyin by al-Ash‘ari, vol. 1 pp. 213–223; al-Tanbih wa al-Radd ‘ala Ahl al-Ahwa’ wa al-Bid‘a by al-Malti, pp. 146–156. (5) The Karamiyya maintain that iman is merely verbal confession without inner belief, and that deeds are not part of its definition. For their position see: al-Milal wa al-Nihal by al-Shahrastani.