A doubt regarding a previous fatwa of the Shaykh that if a traveler follows the prayer of a resident, his prayer becomes the prayer of a resident, and it is:

Al-Hawini: Regarding the fatwa... there are two issues with it...

The Shaykh: About what?
Al-Hawini: Regarding the prayer of the traveler behind the resident, the objector might say here: We concede that if the traveler starts the prayer with the resident, but if he catches two rak'ahs with the imam and the imam concludes the prayer, he is no longer following anyone, so he can conclude the prayer because he has no imam.

The Shaykh: It is still...
Al-Hawini: We want to...

The Shaykh: I understood something, but a doubt was raised regarding the previous discussion which revolves around the obligation of the traveler to complete the prayer behind the resident imam. The doubt says: You have affirmed that the following traveler, if he completes with the resident imam at the beginning of the prayer, but it may happen that he comes in the third rak'ah and finds the imam in it, so he follows him, and when the imam concludes the prayer, he concludes with him, so here he has not contradicted the imam in the apparent form. Our answer to that is that this doubt, although it appears strong on the surface, if we observe that the follower, when he follows the imam, usually—as is observed in our lives—does not know how much the imam has prayed; is he in the three-rak'ah prayer or the four-rak'ah prayer, or in the first or second rak'ah? So he intends to follow this imam, and this intention links his prayer to the prayer of the resident, even if he catches him in the last rak'ah, or even if he catches him before the salam, because he linked his prayer to the prayer of this imam. If it is known that the imam is a resident, then he must pray the prayer of a resident, with no difference in that whether he caught the imam at the beginning of the prayer, or in the second rak'ah, or the third rak'ah, or the fourth rak'ah, or in the tashahhud. The mere fact that the traveler follows the resident causes his prayer to become the prayer of a resident, and therefore he must complete it. This is from the details of the previous discussion, and it cannot be divided. The evidence is that you will not find a scholar who divides the issue into two parts as the last doubt suggests; so he says, for example: If the resident catches the imam at the beginning of the prayer, he completes with him, and if he catches him in the middle of the prayer, he concludes with him. No scholar says this at all. Rather, there are two scholars or two opinions: either he says that the prayer has become the prayer of a resident, or he prays two rak'ahs on the whole line, even if he started with the imam, so when the imam stands for the third rak'ah, he concludes and separates from him. So these doubts are to clarify some scenarios that no scholar in the Islamic world says at all, and rather—as I said earlier—either his prayer becomes the prayer of a resident, or he remains under his original ruling, which is the prayer of a traveler.
And with this, we conclude the answer to the questions gathered by our brother Abu Ishaq, and he has more, but a look to the left.