Third:
A view expressed by the imam is extended in degree or scope. For example, he may declare a particular group of innovators, such as the Jahmiyya, to be unbelievers, but someone then treats all innovations as a single category, thereby including the Murji’a and the Qadariyya. Or his criticism of the adherents of legal reasoning for contradicting hadith and holding Murji’ite beliefs is taken further, to declaring them unbelievers and cursing them. Or his rejection of the testimony and narrations of those who propagate innovations—and, in certain grave innovations, even those who do not—is taken to mean that their reports must be rejected unconditionally, despite his explicit statements to the contrary. Another example is those who overstep concerning some of the divine attributes, going further in likening Allah to His creation.

Fourth:
Someone understands his words to mean something he did not intend, or attributes to him something he did not say.

Fifth:
Someone treats his words as general or unqualified when they are not. His wording may indeed contain an unqualified or general expression, giving them some excuse; or it may not. An example is his unqualified declaration that the Jahmiyya Khilqiyya are unbelievers, although this is subject to conditions that were not fulfilled in those upon whom he invoked mercy among the very people who subjected him to the ordeal, despite their being leaders of the Jahmiyya.

Sixth:
Differing positions are transmitted from him on a question, and they cling to the less well-founded position.

Seventh:
He may not have made a statement—or none may have been transmitted from him—that would dispel their misconception, while his wording admits of their interpretation.