Abdullah bin Daylami reported,
I came upon Abdullah bin Umar in an orchard of his at Taif called al-Wahṭ. He was walking arm in arm with a young man from Quraysh who was suspected of drinking wine.I said, "I have heard a hadith reported from you that whoever drinks a draft of wine, Allah will not accept his repentance for forty mornings, and that the wretched is the one who is wretched in his mother's womb, and that whoever comes to Bayt al-Maqdis driven by nothing but prayer within it leaves cleansed of his sins like the day his mother bore him."When the young man heard mention of wine, he pulled his hand out of Abdullah's and walked away.Then Abdullah bin Umar said, "I do not permit anyone to attribute to me what I have not said. I heard the Messenger of Allah ﷺ say, 'Whoever drinks a draft of wine, no prayer of his will be accepted for forty mornings. If he repents, Allah accepts his repentance. If he returns to it, no prayer of his will be accepted for forty mornings. If he repents, Allah accepts his repentance. If he returns to it,'" he said, "I do not know whether it was on the third or the fourth time, 'If he returns again, it becomes binding upon Allah to give him to drink from radghat al-khabal on the Day of Resurrection.'"He continued, "And I heard the Messenger of Allah ﷺ say, 'Allah 
created His creation in darkness, then cast upon them some of His light on that day. Whoever was struck by that light was guided, and whoever it missed went astray. That is why I say, the pen has dried upon the knowledge of Allah .'And I heard the Messenger of Allah ﷺ say, 'Sulayman bin Dawud 
asked Allah for three things. He granted him two, and we hope that the third has also been granted to him. He asked Him for a judgment that would accord with His own judgment, and Allah granted him that. He asked Him for a kingdom such as would not be fitting for anyone after him, and Allah granted him that. And he asked that any man who leaves his home seeking nothing but prayer in this mosque should leave cleansed of his sins like the day his mother bore him. So we hope that Allah has granted him this as well.'"
Ahmad 6644
Sahihحدثنا معاوية بن عمرو حدثنا إبراهيم بن محمد أبو إسحاق الفزاري حدثنا الأوزاعي حدثني ربيعة بن يزيد
عن عبد الله بن الديلمي قال
دخلت على عبد الله بن عمرو وهو في حائط له بالطائف يقال له الوهط وهو مخاصر فتى من قريش يزن بشرب الخمر فقلت بلغني عنك حديث أن من شرب شربة خمر لم يقبل الله له توبة أربعين صباحا وأن الشقي من شقي في بطن أمه وأنه من أتى بيت المقدس لا ينهزه إلا الصلاة فيه خرج من خطيئته مثل يوم ولدته أمه فلما سمع الفتى ذكر الخمر اجتذب يده من يده ثم انطلق ثم قال عبد الله بن عمرو إني لا أحل لأحد أن يقول علي ما لم أقل سمعت رسول الله ﷺ يقول من شرب من الخمر شربة لم تقبل له صلاة أربعين صباحا فإن تاب تاب الله عليه فإن عاد لم تقبل له صلاة أربعين صباحا فإن تاب تاب الله عليه فإن عاد قال فلا أدري في الثالثة أو في الرابعة فإن عاد كان حقا على الله أن يسقيه من ردغة الخبال يوم القيامة قال وسمعت رسول الله ﷺ يقول إن الله عز وجل خلق خلقه في ظلمة ثم ألقى عليهم من نوره يومئذ فمن أصابه من نوره يومئذ اهتدى ومن أخطأه ضل فلذلك أقول جف القلم على علم الله عز وجل وسمعت رسول الله ﷺ يقول إن سليمان بن داود عليه السلام سأل الله ثلاثا أعطاه اثنتين ونحن نرجو أن تكون له الثالثة فسأله حكما يصادف حكمه فأعطاه الله إياه وسأله ملكا لا ينبغي لأحد من بعده فأعطاه إياه وسأله أيما رجل خرج من بيته لا يريد إلا الصلاة في هذا المسجد خرج من خطيئته مثل يوم ولدته أمه فنحن نرجو أن يكون الله عز وجل قد أعطاه إياه
Its isnad is sahih. Abu Ishaq Fazari is Ibrahim bin Muhammad bin Harith bin Asma bin Kharija bin Hisn, a well known trustworthy imam, whose reliability was established earlier at 657, and it should be added here that Abu Hatim said of him, "trustworthy, dependable, an imam," and Abdul-Rahman bin Mahdi said, "There are two men from the people of Syria, if you see a man who loves them then be at ease with him, Uzai and Abu Ishaq, they were two imams in the sunnah." Bukhari gave his biography in al-Kabir 1/1/321, and Ibn Saad in Tabaqat 7/2/185.Uzai is Abdul-Rahman bin Amr, the jurist of the people of Syria and their imam, whose reliability was established earlier at 1889, and it should be added here that Ibn Saad gave his biography in Tabaqat 7/2/185, and said, "He was trustworthy and dependable, truthful, excellent, good, abundant in hadith, knowledge, and jurisprudence, an authority."Rabia bin Yazid Iyadi Dimashqi Qasir was trustworthy, one of the best of the people of Syria. He went out as a warrior to Ifriqiya, and the Berbers killed him in the year 123. Nasai, Ibn Saad, Ajli, and others affirmed his reliability. Bukhari gave his biography in al-Kabir 2/1/313, and in Tahdhib among his teachers is listed Abdullah bin Daylami, though it is said that between them was Abu Idris Khawlani. This is challenged, however, on the grounds that Bukhari stated definitively that he heard from Ibn Daylami.Abdullah bin Daylami is Abdullah bin Firuz Daylami, a Syrian follower of the companions who was trustworthy. Ibn Main, Ajli, and others affirmed his reliability. Some mistakenly listed him among the companions, while it was actually his father who was a well known companion. The Hafiz clarified this in al-Isabah 5:140-141, when he gave his biography in the fourth section, among those mistakenly mentioned as companions.This hadith was narrated by Hakim in al-Mustadrak 1:30-31, through the route of Walid bin Mazyad Bayruti, and through the route of Muhammad bin Kathir Sansi, and through the route of Muawiya bin Amr, the teacher of Ahmad here, from Abu Ishaq Fazari, all three from Uzai, with this isnad and wording. He then said, "A sahih hadith which the imams have transmitted widely, all of its narrators have been relied upon as evidence, yet the two of them (Bukhari and Muslim) did not include it, and I know of no defect in it." Dhahabi said, "It meets the standard of both of them," and it has no defect.Ibn Kathir cited it in his Tafsir 7:210 from this place in the Musnad, and mentioned that Nasai and Ibn Majah narrated the final portion of it, which is the questions of Sulayman ﷺ, through routes from Abdullah bin Firuz Daylami from Abdullah bin Amr.The portion of this hadith attributed to the Prophet actually consists of three separate hadiths, the warning against drinking wine, the creation of creation in darkness, and the questions of Sulayman ﷺ. We will document each of them as best we can, Allah willing.As for the first hadith, it was narrated by Ibn Hibban in his Sahih (volume 2, page 162 of the photographed manuscript), and Ibn Majah 2:171, both through the route of Walid bin Muslim from Uzai with this isnad, similarly. In Ibn Majah's version there is an addition, "They said, 'O Messenger of Allah, what is the mire of corruption?' He said, 'The discharge of the people of the Fire.'" This same addition appears in Ibn Hibban's version, but with the wording "clay of corruption" both in the original hadith and in the question. Ibn Hibban's narration was mentioned by Munziri in al-Targhib wal-Tarhib 3:188, and it was likewise mentioned in the appendix of al-Qawl al-Musaddad (page 82). Its meaning will come again at greater length and in shorter form, through other routes at 6659, 7773, 7854, and see what has already passed in the Musnad of Abdullah bin Umar bin Khattab at 4917, and the addendum number 1672.As for the second hadith, Haythami mentioned it in Majma al-Zawaid 7:193-194 alongside the coming narration from another route at 6854, and said, "Ahmad narrated it with two isnads, and Bazzar and Tabarani narrated it, and the men of one of Ahmad's two isnads are trustworthy." It appears that he means the isnad given here.As for the third hadith, it was narrated by Ibn Hibban in his Sahih (volume 2, page 201 of the photographed manuscript), through the route of Walid bin Muslim from Uzai, with this isnad, similarly. Nasai narrated it, 1:112-113, through the route of Ibn Abdul-Aziz from Rabia bin Yazid from Abu Idris Khawlani from Ibn Daylami from Abdullah bin Amr, similarly. This is the isnad that was referred to in Tahdhib as containing the view that between Rabia bin Yazid and Ibn Daylami there was Abu Idris Khawlani. Neither of the two isnads invalidates the other, especially since Bukhari, as we quoted earlier, stated definitively that Rabia heard from Ibn Daylami. It may be that he heard it from Abu Idris Khawlani from Ibn Daylami, then later heard it directly from Ibn Daylami, and so he narrated it this way at one time and that way at another. Such a thing is common and accepted among the people of knowledge in hadith.Ibn Majah narrated it, 1:222, with an isnad that has some discussion, through the route of Ayub bin Suwayd from Yahya bin Abu Amr Saybani, with the plain sin, who said, "Abdullah bin Daylami narrated to us from Abdullah bin Amr," similarly, attributed to the Prophet.Ibn Kathir cited it in al-Tarikh 2:26 from Imam Ahmad, Nasai, Ibn Majah, Ibn Khuzayma, and Hakim, with their isnads, and he also referred to it in his Tafsir 7:210 following his citation of the hadith from this place at greater length, saying, "This final portion of this hadith was narrated by Nasai and Ibn Majah, through routes, from Abdullah bin Firuz Daylami from Abdullah bin Amr." Munziri likewise cited it in al-Targhib wal-Tarhib 2:137-138, and said, "Ahmad, Nasai, and Ibn Majah narrated it, and the wording given is his, as did Ibn Khuzayma and Ibn Hibban in their two Sahihs, and Hakim narrated it at greater length than this, and said, 'Sahih meeting the standard of both of them, and it has no defect.'"His saying "in a garden," the hai't is an orchard of palm trees, when it has a wall around it, which is the hait. So said Ibn Athir.Al-Waht, with fatha on the waw, sukun on the ha, and ending in a plain ta, Ibn Athir said, "It was property belonging to Amr bin As at Taif." It is also said that al-Waht was a village at Taif, where the aforementioned vineyard was located. In Mujam al-Buldan 8:437 it states, "Ibn Arabi said, 'Amr bin As planted at al-Waht a million vine stems on a million pieces of wood, purchasing each piece of wood for a dirham.'" It will come later in the Musnad at 6913 that Muawiya wanted to take something from Abdullah bin Amr, so Abdullah bin Amr resolved to fight him over it.His saying "yazinnu he drinks wine," meaning he is suspected of that. It is said "zannahu bi kadha" and "azannahu," when one suspects him of it and believes it of him. So said Ibn Athir.His saying "la yanhazuhu," with fatha on the ha, and al-nahz means pushing. It is said "nahaztu al-rajula anhazuhu," when one pushes him. So said Ibn Athir.His saying "so he asked Him for a judgment that would match His judgment," Ibn Kathir said in al-Tarikh 2:26, "As for the judgment that matched the judgment of Allah, Allah praised him and his father for it in His saying, "And David and Solomon, when they judged concerning the field when the sheep of a people grazed therein by night, and We were witness to their judgment""