If the prayer is called for and the one performing 'Umrah is still walking, are the laps he has completed after the call invalid, by analogy to the invalidity of the iqamah while the congregation is standing?

The student : It is possible in the Fatawa of Makkah.

The Shaykh : With him for two minutes.

The questioner : In the Fatawa of Makkah, if the prayer is called for, meaning if someone comes to pray two rak'ahs before the prayer, then the prayer is invalid immediately upon the iqamah. So we observe the same Makkah Haram during 'Umrah; for example, some people want to come for sa'y, the prayer is called, and they are in the last part of al-Safa in an area where there is no exit, so they try to complete the prayer while the imam is reciting and they complete the lap and return, then pray. Sometimes they miss a rak'ah, or they catch up in the last recitation. So this is a measure based on the same prayer: are these two laps that they completed while the prayer is being called for considered invalid, meaning the same thing?

The Shaykh : Meaning the two laps are considered invalid?!
The student : Because at the end of al-Safa with al-Marwah, there is no exit. So they try to gain time by going out to the end of al-Safa and then returning at the beginning, which is less than a quarter of the second lap. They enter on the right through the door and try to join the rows. So I mean this distance at the end of the lap, for example, the one going from al-Safa to al-Marwah and the return, it might be the first, second, or third.

The Shaykh : Is it not important, then?
The student : So is it considered permissible and counted, or do we measure it, for example, against the iqamah of the prayer, and it is also invalid?

The Shaykh : Why this lap? You say it is so that they can join the row?!
The student: Yes.

The Shaykh : I see that they arrive in the same sa'y area.
The student : But generally, even if they do not join the row, they try to gain some time, or something of that sort, meaning indifference to the iqamah of the prayer?!

The Shaykh : May Allah reward you. The issue should not be presented this way, but before the detailed answer, I want to correct your statement: I say that if the prayer is called for, the prayer is invalid. It is not with this generality that we say; we detail his statement (peace and blessings be upon him): . Now we should imagine models of scenarios regarding different voluntary worshippers when the prayer is called for. Let us assume a voluntary worshipper where the mu'adhdhin who calls for the iqamah, immediately after saying "Allahu Akbar, Allahu Akbar," he has nothing left but to say "As-salamu alaykum." Is his prayer invalid, or does he say the salam?
The student : No, he says the salam.

The Shaykh : Ah, so here there is a restriction, there is a condition. Now we go back a little to where he sat for the tashahhud of the second rak'ah, he sat for the tashahhud, the mu'adhdhin started the iqamah of the prayer. Is his prayer invalid?
The student: No.

The Shaykh : Ah, again we go back, and again to the second rak'ah to the end, gather for you the multiple scenarios, because these scenarios cannot be limited to two or three. I first depicted that the prayer was called for and he had nothing left but the salam. So now I take the exact opposite scenario: he entered the prayer and said "Allahu Akbar," the one calling for iqamah said "Allahu Akbar," this person's prayer is invalid. And between this scenario and that scenario, there are many scenarios. It is enough for each of you to imagine whatever you wish from them. So what is the criterion here? What is the rule? We are now, as it appears, agreed in principle that if he has nothing left but to say "As-salamu alaykum," the prayer is not invalid; he says "As-salamu alaykum" and his prayer is completed. What did we notice here? When we permitted the first scenario and said the prayer is not invalid, we must have noticed something. But what is that thing? Here is the point of the issue and the precision of the issue. So what I have concluded, and Allah knows best: that the intended meaning of this hadith: is that the Muslim performing voluntary worship should strive not to miss catching the beginning of the prayer with the imam. In his striving to perform voluntary worship, here comes the definitive answer to the issue: whoever is in the state of voluntary worship, and it is more likely in his opinion that if he completes his voluntary prayer he will catch the takbirat al-ihram with the imam, he completes it. And if it is more likely in his opinion that the takbirat al-ihram will be missed, he cuts it off, whether he wants to or not. Is this detail clear?
The student: Yes, indeed.

The Shaykh : Now we return to the original of your question. Assume I am in the middle of the lap or in three-quarters of the lap, the prayer is called for. I said: continue in my prayer if it is more likely in my opinion that I will catch the takbirat al-ihram with the imam. If I complete the lap and then join the row, no, by Allah, I fear that I will miss it. I cut off the lap and hasten to join the rows in front of me. Is this clear?
The student: Yes.

The Shaykh : After that, I return to the place where I cut off the lap and complete it. This is what I have regarding what you asked, and I hope I have addressed the answer. Is there anything left?