The Messenger of Allah ﷺ said, "Among the ways you glorify Allah's majesty are tasbih, tahlil, and tahmid. They circle around the Throne, humming like the buzzing of bees, mentioning the one who uttered them. Would not any of you love to have, or to continue to have, something that mentions him before Allah?"
قال رسول الله ﷺ: إن مما تذكرون من جلال الله: التسبيح والتهليل والتحميد ينعطفن حول العرش، لهن دوي كدوي النحل، تذكر صاحبها. أما يحب أحدكم أن يكون له، أو لا يزال له من يذكر به.
Ibn Majah (3809) narrated it from Abu Bishr Bakr bin Khalaf, who said, Yahya bin Saeed told me, from Musa bin Abu Isa the flax-dresser, from Awn bin Abdullah, from his father, or his brother, from Numan bin Bashir, and he related it. Its chain of transmission is sahih. There has been disagreement over identifying who Musa bin Abu Isa the flax-dresser actually is. Some said he is Musa bin Muslim, Abu Isa the flax-dresser of Kufa, as in the narration of Ibn Majah and in one of the two routes of Tabarani in Kitab Dua (1693), and in Imam Ahmad (18362). Yahya bin Saeed narrated from him, and likewise Abdullah bin Numayr narrated from him, and from Abdullah bin Numayr, Ibn Abu Shayba narrated it (10/298). This is the third route in Tabarani's Kitab Dua (1693), except that there he said, "from Musa Juhani." Musa bin Muslim, Abu Isa, is trustworthy. Ibn Main affirmed his reliability, and Ahmad said there is no harm in him, and Ibn Hibban mentioned him in Al-Thiqat (7/455).As for Tabarani's statement, "Musa Juhani," I have not come across anyone else who said this. Rather, they said, "Musa bin Muslim al-Hizami," also said to be "al-Shaybani, Abu Isa of Kufa, the flax-dresser, known as Musa the Younger."Hakim narrated it (1/500) through the route of Abdullah bin Numayr, saying, "from Musa bin Salim, from Awn bin Abdullah bin Utba, from his father, from Numan," and he said, "sahih in chain of transmission." Dhahabi followed up on this, saying, "Musa bin Salim, about whom Abu Hatim said, his hadith is munkar."I say, Hakim has contradicted all the other narrators by saying "Musa bin Salim." If this is Abu Jahdam, the freed servant of the family of Abbas bin Abdul-Muttalib, then Hakim did not mention Abdullah bin Numayr among his narrators, just as he did not mention Awn bin Abdullah bin Utba among his teachers. Nevertheless, this Musa bin Salim is also trustworthy. Abu Zura affirmed his reliability, and Abu Hatim said, his hadith is sound, he is truthful. Al-Jarh wal-Tadil (8/143).As for Dhahabi's statement, "Musa bin Salim, about whom Abu Hatim said, his hadith is munkar" (Al-Mizan 4/205), this is a mistake on his part, especially since he himself quoted Abu Hatim's words about Musa bin Salim Abu Jahdam al-Abbasi, the freed servant, that he is "truthful." In one manuscript of his book Al-Mizan he said, "In Abu Hatim's book there is only one Musa bin Salim, and he is Abu Jahdam, the freed servant of the family of Abbas. Ahmad and Abu Zura affirmed his reliability, and Abu Hatim said, his hadith is sound." End of quote.As for the word "yanataifna" (bending toward one another), in Imam Ahmad's version it appears as "yataafna," meaning that their glorification and praise incline toward and correspond with one another. This pronoun stands in place of the referent that goes back to the relative clause functioning as the subject, similar to Allah's saying, "Those of you who die and leave wives behind, they wait" [Baqarah 2:234], meaning their wives. What is meant is a representation of these words, namely the glorification and other expressions, and this is based on the idea that deeds and meanings take on forms, a matter to which many hadiths point. This is what Sindi said.In summary, what appears to be correct regarding the chain of transmission of this hadith is that the narrator is Musa bin Muslim, Abu Isa the flax-dresser, and whoever said "Musa bin Salim" or "Musa bin Abdullah" has erred. And Allah, the Exalted, knows best.