This is a ḥasan ṣaḥīḥ ḥadīth.

1978 – Maḥmūd ibn Ghaylān narrated to us, saying: Abū Dāwūd al-Ḥafarī narrated to us, from Sufyān, from Manṣūr, from Sālim ibn Abī al-Jaʿd, from Jābir ibn ʿAbd Allāh, who said: The Messenger of Allah, peace and blessings be upon him, forbade [drinking from] certain vessels. The Anṣār complained to him, saying, "We have no container [for our drink]." He said, "Then there is no harm [in that case]." (1)

On this topic, [there are reports] from Ibn Masʿūd, Abū Hurayrah, Abū Saʿīd, and ʿAbd Allāh ibn ʿAmr.

This is a ḥasan ṣaḥīḥ ḥadīth.

7 – Chapter: What has been reported concerning the water-skin

1979 – Muḥammad ibn al-Muthannā narrated to us, saying: ʿAbd al-Wahhāb al-Thaqafī narrated to us, from Yūnus ibn ʿUbayd, from al-Ḥasan al-Baṣrī, from his mother, from ʿĀʾishah, who said: We used to make nabīdh (an infused drink) for the Messenger of Allah, peace and blessings be upon him, in a water-skin whose top was tied shut and which had a spout. We would prepare it in the morning and he would drink it in the evening, and we would prepare it in the evening and he would drink it in the morning.

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(1) A ṣaḥīḥ ḥadīth, reported by al-Bukhārī (5592), Abū Dāwūd (3699), and al-Nasāʾī 8/312; it is also in al-Musnad (14244).
His statement: "The Messenger of Allah, peace and blessings be upon him, forbade [drinking from] certain vessels": Ibn al-ʿArabī said, 8/60: The prohibition on making nabīdh in these vessels is established. It was said that this was due to the reason that intoxication occurs quickly through them, so he forbade using them as a means to intoxication. Then he permitted them out of necessity when the Anṣār complained of their need to make nabīdh in them. When something is prohibited in itself, necessity has no effect on it; but when the prohibition is due to a meaning in something else, necessity does affect it, because the ambiguity is removed with it.