and, in his prostration, subḥāna rabbī al-ʿAẓīm (Glory be to my Lord, the Most Great) and subḥāna rabbī al-Aʿlā (Glory be to my Lord, the Most High), as against His other statement: “and glorify the praise of your Lord” (Q 15:98).

193 — Accordingly, if one takes the phrase bi-ḥamdi rabbika (“with the praise of your Lord”) to mean “by praising your Lord,” the verse is a directive to combine glorification (tasbīḥ) and praise (ḥamd), just as in the formula: subḥāna Allāh wa bi-ḥamdih.

194 — Thus, when a worshipper praises his Lord during the standing—whether in the standing alone or in both the standing and the sitting—and utters tasbīḥ while bowing and prostrating, he has united glorification and praise. He has, in truth, glorified his Lord with praise; for this reason the prayer in its entirety is a glorification imbued with praise, exactly as the Prophet ﷺ clarified.

Interpreting verbal tasbīḥ at the opening of the prayer and when rising from a gathering

195 — A number of the early scholars understood the verse, “and glorify the praise of your Lord when you rise” (al-Ṭūr 52:48), as an injunction to pronounce tasbīḥ verbally.
They singled out two occasions for it: making tasbīḥ at the commencement of the prayer, and making tasbīḥ when getting up from a gathering.

196 — Ibn Abī Ḥātim transmitted—through Sufyān, from Abū Isḥāq, from Abū al-Aḥwaṣ—that, concerning the words “and glorify the praise of your Lord when you rise,” he said: “When a man intends to stand up from a sitting, he should say: subḥānaka Allāhumma wa bi-ḥamdik (Glory be to You, O Allah, and with Your praise).” Wakīʿ recorded it in this very wording. (1)