(1) The Shaykh held that the view that a follower’s prayer becomes invalid when the imam’s prayer is invalidated is weak and unsupported by evidence. Rather, the evidence indicates that the prayer of anyone who has not personally done anything to invalidate it remains valid. The follower’s prayer is linked to the imam’s only in that the follower is obligated to follow him; the validity or invalidity of the imam’s actions does not carry over to the follower’s prayer. *Al-Mukhtārāt al-Jaliyya*, p. 33. (2) Not found in B or T. (3) Not found in A. (4) The Shaykh held that audible weeping and clearing one’s throat do not invalidate the prayer, whether or not two letters become discernible and whether or not this is done for a need. Nothing has been reported to indicate that these acts invalidate the prayer, and analogizing them to speech is unsound. This is also supported by the hadith of Alī: “If [the Prophet] was praying, he would clear his throat for me.” The Shaykh also explained that speaking after mistakenly concluding the prayer with the salām does not invalidate it, whether or not the speech serves the interests of the prayer. Nor is the prayer invalidated by speech uttered forgetfully or out of ignorance during the prayer itself, as indicated by the hadiths of Dhū al-Yadayn and Muāwiya ibn al-Hakam. *Al-Mukhtārāt al-Jaliyya*, p. 34. He also said: The prayer is invalidated by eating or drinking during it, except for a small amount consumed forgetfully or out of ignorance. *Nūr al-Basāir*, p. 17.