Is the remembrance (dhikr) mentioned in Juwayriyyah's Hadith superior to sitting for remembrance after Fajr prayer until sunrise? And does it equal the reward of Hajj and Umrah mentioned in Anas's Hadith?

Muslim narrated from Juwayriyah (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) said to her when he saw her remembering Allah after he had prayed Fajr and returned to her in the forenoon: "I have said four words three times after you left, which if weighed against what you have said since the morning, would outweigh them: 'Subhanallah wa bihamdihi, adada khalqihi, wa rida nafsihi, wa zinata arshihi, wa midada kalimatih' (Glory be to Allah and praise be to Him, as many times as the number of His creation, and to the extent of His pleasure, and to the weight of His Throne, and to the ink of His words)."

This dhikr (remembrance) does not contradict the virtue of sitting in the mosque after Fajr to remember Allah until sunrise, because: 1. In terms of reward: The preference in the hadith of Juwayriyah is a preference between the wordings of the dhikr themselves, to show the immense reward of these comprehensive words, and not a comparison between dhikr and sitting and i'tikaf (seclusion). The Prophet (peace and blessings of Allah be upon him) said: "if weighed against what you have said," and he did not say: "by your sitting and i'tikaf." 2. In terms of sufficiency: The Prophet (peace and blessings of Allah be upon him) did not say that this dhikr suffices for i'tikaf for dhikr after Fajr, nor is it reported that he dispensed with staying in the mosque until sunrise by it. The benefits of temporary i'tikaf and morning adhkar are not all achieved merely by this dhikr, just as Surat Al-Ikhlas is equivalent to one-third of the Qur'an, but reciting it does not suffice for reading and pondering one-third of the Qur'an. Rewards are of different types, so possessing a great deal of reward from one type does not mean dispensing with the rest of the types of reward.