Is it true that the Prophet (peace be upon him) used to leave immediately after the prayer, and when did he recite the prescribed supplications (adhkar), and in what order? And does this align with the view of the Hanafis who say that the recommended sitting after the prayer is for the duration of saying: "O Allah, You are Peace, and from You is peace; blessed are You, O Possessor of Majesty and Honor," and then one goes to recite the adhkar, regular (rawatib) and supererogatory (sunan) prayers in his home?

Scholars have agreed upon the reprehensibility of the imam remaining facing the Qibla after the taslim. Rather, he should turn and face the worshippers. Jurists have differed regarding the ruling on prolonging the sitting after prayer for dhikr and supplication, holding two opinions: The majority of jurists (Malikis, Shafi'is, and Hanbalis) have gone to the opinion that it is desirable to prolong dhikr and supplication after prayer for the follower and the individual, absolutely, and for the imam after he has turned away from facing the Qibla. They cited the many hadiths narrated regarding the invocations after prayer. Whereas, the Hanafī jurists have gone to the opinion that if the prayer is followed by a regular sunnah, it is desirable to shorten the sitting after the prayer and hasten to leave to perform the supererogatory prayer at home, and one should not sit except for a short period. They cited the hadith of Aisha, may Allah be pleased with her, that the Prophet, peace and blessings be upon him, "When he gave the salutation, he would not sit except for the duration it takes to say: O Allah, You are As-Salam, and from You is all peace, blessed are You, Possessor of majesty and honor." The more preponderant opinion is that which the majority has adopted, deeming it desirable to prolong the sitting for the prescribed invocations. The hadith of Aisha does not mean standing up and leaving, but rather turning away from the Qibla, and the other hadith is weak.