(may Allah bless him and grant him peace):

“I have been forbidden to recite the Quran while bowing or prostrating. When bowing, magnify the Lord; when prostrating, strive earnestly in supplication, for then your supplications are likely to be answered.”

When he raises his head, he praises Allah, saying:

“Allah hears whoever praises Him. Our Lord, to You belongs all praise.”

Thus, he praises Him during this standing just as he praises Him during the first standing when reciting the Mother of the Quran. Praising Allah and affirming His oneness take precedence over magnification alone. This is why al-Fātihah encompasses these meanings: its beginning is praise and its middle is glorification. Then, while bowing, one magnifies the Lord, whereas while standing, one praises Him, extols Him, and glorifies Him. This shows that magnification alone is subordinate to His being praised and worshipped. For He loves to be praised and worshipped, and magnification must accompany this, since it necessarily entails magnifying Him.

Magnification, however, may be detached from praise and worship, according to the principle of the Jahmiyyah. Such magnification is not commanded, nor does it make a servant a believer, a worshipper, or obedient.

Abū ʿAbd Allāh Ibn al-Khatīb al-Rāzī assigns majesty to attributes of negation and honor to affirmative attributes, calling the former “attributes of majesty” and the latter “attributes of honor.” This, however, is his own terminology, not what is meant in His words: