Yes, he said: "And 'Umar (may Allah be pleased with him) used to say: Glory be to You, O Allah, and praise, and blessed is Your name, and exalted is Your majesty, and there is no god but You."

The Shaykh : Yes, he said: "And 'Umar (may Allah be pleased with him) used to say:

Glorious You are O Allah, and with Your praise, and blessed is Your Name, and exalted is Your majesty, and none has the right to be worshipped but You.

سبحانك اللهم وبحمدك وتبارك اسمك، وتعالى جدك، ولا إله غيرك

Jami` at-Tirmidhi 243Hasan (Darussalam)

. Muslim narrated it with a broken chain, and al-Daraqutni narrated it as connected and mawquf."
Connected and mawquf means mawquf at 'Umar. This opening supplication was one that 'Umar would recite aloud to teach the people, just as Ibn 'Abbas (may Allah be pleased with them both) recited al-Fatihah aloud in the funeral prayer, in the prayer for the deceased, and said: So 'Umar (may Allah be pleased with him) would recite this opening supplication and recite it aloud, because it is praise of Allah (Mighty and Majestic), pure praise. But praise of Allah actually includes supplication, because what does the one who praises Allah want?
The student: Reward.

The Shaykh : He wants reward, so it includes supplication. His saying: His saying "Glory be to You, O Allah" is purifying Allah (Glorified and Exalted is He) from every attribute of defect or resemblance to creation that does not befit Him. And Allah (Mighty and Majestic) is purified from three defects: First, from every attribute of deficiency, such as blindness, deafness, senility, and the like. Every attribute of deficiency, Allah the Exalted is purified from it. Second, every deficiency in His attributes, meaning the attributes of perfection cannot be affected by deficiency. His strength is not affected by weakness, His power is not affected by inability, His knowledge is not preceded by ignorance and not followed by forgetfulness. Every attribute of perfection by which He (Exalted and Majestic is He) is described, He is purified from its deficiency; there is no deficiency in them in any way.
His life? It is not preceded by non-existence and not followed by extinction, and so on. Third: Resemblance to creation. He is purified from resemblance to creation, by hearing and by intellect. Allah the Exalted said: And He said: And He said: And Allah the Exalted said: And the texts on this are many. So He is purified from three things.
If someone says the third is included in the first, because resemblance to creation is a defect, we say: But the explicit text regarding it is better, so that one does not think that the perfection in the created is like the perfection in the Creator.
, O Allah means O Allah, and the speech on this has preceded.
It is said the meaning is "and with Your praise I glorify You," so this would be praise of Allah and thanks to Allah for enabling the speaker to glorify Him. If it is said...
The student: And with Your praise I glorify.

The Shaykh : And with Your praise I glorify, but this is a weak opinion. The correct view is that the ba' is for accompaniment and the waw is from the chapter of attributing qualities to one another, and the meaning is "and with my glorification of You, I praise You." So in the first part, deficiency is negated, and in the second part, perfection is affirmed. And in the second part, perfection is affirmed. And there is no doubt that this is higher. This meaning is undoubtedly higher than the first. The meaning is that if a person says "Glory be to You, O Allah, and praise," he has combined for Allah the negation of what does not befit Him and the affirmation of His perfection (Mighty and Majestic), and that is through His praise. So the ba' is for accompaniment and the waw is from the chapter of attributing qualities, like: Glory be to You, O Allah, and praise, and blessed is Your name. "Blessed is Your name" means that the name of Allah (Mighty and Majestic) is blessed; it does not mix with anything except that blessing descends upon it. Is the intended meaning the word "name of Allah" or every name of Allah?
The student: The second.

The Shaykh : The second, because "name" here is singular and possessed, so it is general. Every name of Allah contains blessing, and therefore we seek nearness to Allah the Exalted through them, saying "O Merciful, have mercy on us," "O Forgiver, forgive us." And if there were no blessing in them, it would not be valid to seek nearness to Allah the Exalted through them. This is the meaning of "blessed is Your name." And among the blessings of the name of Allah the Exalted is that if a person names [the animal] over the slaughter, it becomes lawful, and if he leaves off the naming, it does not become lawful. And among its blessings is that the person always, and the examples of this are many.
, "Exalted" means He is elevated and magnified. And his saying "Your majesty" means Your wealth, because "majesty" means wealth. And it may be broader than this meaning; majesty can mean wealth, strength, and the like. From this is the saying of the reciter: "And the majesty of you does not benefit the one who has majesty from you." And "exalted is Your majesty, and there is no god but You" means there is no true object of worship other than Allah, and the objects of worship other than Him are false. Allah the Exalted said: So it is recommended that a person opens with this opening supplication.