The ruling on one who missed a rak'ah but the imam added a rak'ah by mistake

Question : May Allah reward you. The questioner says: If the imam adds a rak'ah to the prayer by mistake, and I had originally missed a rak'ah of the prayer, what should I do? Do I suffice with the imam's addition, or do I not count it and perform another rak'ah?

Answer : Yes. If the imam adds a rak'ah, and this man had entered the prayer with the imam in the second rak'ah, let us suppose it is the Zuhr prayer, so the imam added and prayed five, and this man entered with him in the second rak'ah. How many rak'ahs has this latecomer prayed? Four, while the imam prayed five. We tell this latecomer to say the taslim with the imam, because your prayer is complete. The imam's prayer is not invalidated by the addition because he added it while forgetting. As for you, if you stood up and performed an extra rak'ah, you would have performed an extra rak'ah intentionally, and an intentional extra rak'ah invalidates the prayer. Based on this, we tell this latecomer, whose imam prayed five and who entered with him in the second rak'ah, we tell him: Strange, my brothers, what is it?
Say the taslim with the imam, and your prayer is complete. If someone were to say that this ruling I mentioned contradicts the saying of the Prophet (peace and blessings be upon him) , and this man missed a rak'ah, so the implication of the hadith is that he should perform the rak'ah he missed. We say that if a person reflects on the hadith, he will find that our saying does not contradict the hadith. Because the Prophet (peace and blessings be upon him) said, "Complete what you missed." Now, is the ma'mum's prayer complete or incomplete? It is complete. So there is no need to complete it, and thus our saying does not contradict the hadith; rather, praise be to Allah, it is in accordance with the hadith. Because the Messenger (peace and blessings be upon him) said , and this man has nothing left for him to complete because he completed four. And on this occasion, I would like to tell you that if my saying, or the saying of others among the scholars, contradicts the text, then it has no standing, and it must be placed under the shoe, because no one's saying is valid after the saying of the Messenger (peace and blessings be upon him). Ibn 'Abbas (may Allah be pleased with him and his father) said, as reported from him: "It is almost certain that stones will fall from the sky upon you. I say, 'The Messenger of Allah said,' and you say, 'Abu Bakr and 'Umar said.'" This is the saying of Ibn 'Abbas (may Allah be pleased with him and his father) regarding one who opposes the saying of the Messenger with the saying of Abu Bakr and 'Umar. What about one who opposes the saying of the Messenger with the saying of what? Someone far below them in rank. One is in the dust, and they are in the Pleiades. It is not possible, my brothers, to oppose the saying of the Messenger of Allah (peace and blessings be upon him) with the saying of anyone.
So whenever you see in my words, or the words of other scholars, something that contradicts the text, discard it and take the text. Do not say, "So-and-so said, so-and-so said." Who is this so-and-so who opposes the saying of the Messenger (peace and blessings be upon him)? But the consideration remains: is this hadith contradictory or not? The layperson does not understand, but he must, if he hears something that contradicts the scholar's saying, contact the scholar or ask another scholar, saying for example, "You said such-and-such, or I heard that so-and-so said such-and-such, and the hadith says such-and-such." Because the hadith that a person heard and thought was contradictory to the scholar's saying might be abrogated, or it might be weak, or it might be a general statement that has been specified, or something similar.