is four phrases, all of which are from the Quran: ‘Glory be to Allah,’ ‘Praise be to Allah,’ ‘There is no deity worthy of worship except Allah,’ and ‘Allah is the Greatest.’” This implies that these phrases are better than others. If glorification is treated as a single category, then “Glory be to Allah” and “Glory be to my Lord, the Most High” are equal. If its formulas are regarded as differing in merit, then “Glory be to Allah” is better, according to this hadith.

Furthermore, His words,

“Glorify the name of your Lord, the Most High,”

and

“So glorify the name of your Lord, the Magnificent,”

command one to glorify one’s Lord; they do not prescribe a particular formula. Thus, when someone says, “Glory be to Allah, and praise be to Him,” or “Glory be to You, O Allah, and praise be to You,” he has glorified his Lord, the Most High and the Magnificent. For Allah is the Most High and the Magnificent, and His name “Allah” implicitly encompasses the meanings of all His other names, although it does not explicitly express exaltedness and magnificence. His name “Allah” explicitly expresses divinity, and His name “Allah” is greater than His name “the Lord.”

In Sahīh Muslim, Abū Dharr reports that the Messenger of Allah (may Allah bless him and grant him peace) was asked, “Which speech is best?” He replied:

“That which Allah has chosen for His angels—or for His servants: ‘Glory be to Allah, and praise be to Him.’”

Thus, praise is offered while standing and when standing upright after bowing; glorification is offered in bowing and prostration; Allah’s greatness is proclaimed when moving between postures; and the testimony of faith is recited while sitting, including the declaration of Allah’s oneness. All four kinds of remembrance are therefore present in prayer.