His saying (peace and blessings be upon him) which I mentioned just now

The questioner : His saying (peace and blessings be upon him) which I mentioned just now: , what is the ruling on a voluntary prayer in which the worshipper is engaged when the prayer is established while he is in it? Does it become invalid, or does he complete it?
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The Shaykh : There is much disagreement among the jurists regarding this issue, and what my soul has found comfort in and what has opened my chest is the detailed ruling. Let us give a possible scenario that everyone can understand. The mu'adhdhin was about to say “Allahu Akbar, Allahu Akbar” when the person performing the voluntary prayer was in the final tashahhud, with nothing left for him but to say “As-salamu alaykum.” In this prayer, according to our choice, it does not become invalid. And so, go back to the later stages until you reach a scenario where the person performing the voluntary prayer must exercise independent legal reasoning. This independent legal reasoning varies from mosque to mosque and from imam to imam. The basis of this independent legal reasoning is observing whether one can catch the takbir al-ihram with the imam. If it is more likely in his opinion that he will catch the takbir al-ihram with the imam, he continues in his prayer and does not break it. And the opposite is the opposite. Now, let us give an example opposite to the first example mentioned earlier. We said that when the mu'adhdhin began the iqamah, he was in the final tashahhud, with nothing left for him but to say “As-salamu alaykum wa rahmatullah.” So he says the salam, and the prayer is valid. Now, the person performing the voluntary prayer says “Allahu Akbar” and the mu'adhdhin says “Allahu Akbar.” Here, it is more likely that he will not be able to catch the takbir al-ihram with the imam. So, as soon as the mu'adhdhin says “Allahu Akbar,” his prayer becomes invalid. Between this second scenario and the first scenario, there are multiple scenarios. These multiple scenarios are handled by the basis we mentioned just now, which is catching the imam in the takbir al-ihram. If it is more likely in the opinion of the person performing the voluntary prayer that if he continues in his prayer, he will not miss the takbir al-ihram with the imam, he completes the prayer. Otherwise, he also breaks it. And as I said just now, this issue varies from imam to imam and from mosque to mosque. In some mosques, it is observed that the imam is concerned with straightening the rows, and he may delegate the iqamah to someone else, or he may make a supplication saying “O Allah, Lord of this perfect call,” which takes him some time. In this case, the person performing the voluntary prayer can be more likely to catch the takbir al-ihram, or not. And conversely, in some mosques, some imams do not concern themselves at all with straightening the rows or responding to the mu'adhdhin, and so on. In fact, some imams who adhere to the Hanafi school of jurisprudence do not leave room for responding to the iqamah for those who want to repeat it, because the Sunnah for them is that when the mu'adhdhin says “The prayer has been established,” the imam says “Allahu Akbar.” So this scenario differs completely from that one, and one imam differs completely from another. Therefore, in some scenarios, the prayer is broken, in some it is certainly completed, and in others, it is necessary to exercise estimation. If it is more likely in his opinion that he will not catch it, he breaks the prayer. Otherwise, if it is more likely in his opinion that he will catch it, he continues in the prayer. This detailed ruling is the most correct of the scholars' opinions that I have seen. Otherwise, some say that in the first scenario, the prayer became invalid; he had nothing left to say but “As-salamu alaykum,” so the prayer became invalid. And other people say, “No, continue in the prayer as long as you catch the imam before the ruku.” And so on. But it has become clear to us that it seems to be the intention of the Lawgiver in this hadith is to encourage the worshippers to obtain the virtue of catching the takbir al-ihram with the imam, because there is a great virtue for one who prays forty days in a mosque in congregation and does not miss the first takbir . So the virtue of catching the takbir al-ihram with the imam is for its sake that this statement was legislated: “When the prayer is established, there is no prayer except the obligatory one,” so that he does not miss this virtue. So in some scenarios, he is able to combine both virtues: completing the voluntary prayer for which he was legislated, and catching the imam in the takbir al-ihram. That is better and more lasting.