The Prophet ﷺ entered the home of a woman from the Ansar. There was a waterskin hanging in the house, so he bent its mouth down and drank from it while standing.
أن النبي ﷺ دخل على امرأة من الأنصار، وفي البيت قربة معلقة فاختنثها، وشرب وهو قائم.
Ahmad (25279) narrated it from Haytham bin Jameel, who said, Muhammad bin Muslim narrated to us, who said, Abdul-Rahman bin Qasim narrated to us, from his father, from Ayesha, and he related it. Its chain is hasan because of Muhammad bin Muslim, who is Ibn Sawsan Taifi. A group of narrators reported from him, including Haytham bin Jameel. Ahmad weakened him, while the others considered him acceptable. Ibn Adi said, "He has hasan and unusual hadiths, and he is sound in hadith, there is no harm in him, I have not seen any munkar hadith from him."His words, "fa-khanathaha," mean he bent its mouth (folded the rim of the water-skin). Similar in meaning is what was also narrated from Abdullah bin Unays, who said, "I saw the Prophet ﷺ go up to a water-skin that was hanging, fold its mouth, then drink from its opening."Tirmidhi (1891) narrated it from Yahya bin Musa, who said, Abdul-Razzaq narrated to us, who said, Abdullah bin Umar informed us, from Isa bin Abdullah bin Unays, from his father, who said, and he related it.Tirmidhi said, "This hadith's chain is not sahih, and Abdullah bin Umar Umari is weakened in hadith, and I do not know whether he heard from Isa or not."As for what Abu Dawud (3721) narrated from Nasr bin Ali, who said, Abdul-Ala narrated to us, who said, Ubaydullah bin Umar narrated to us with his chain, that the Messenger of Allah ﷺ called for a small water vessel on the day of Uhud and said, "Fold the mouth of the vessel, then drink from its opening," this is a mistake by Abdul-Ala. He named his sheikh as Ubaydullah bin Umar, whereas Abdullah and Ubaydullah are two brothers, the diminutive form (Ubaydullah) being reliable and the full form (Abdullah) being daif, and this hadith actually belongs to the report of the one with the full form, as Abu Dawud stated explicitly in Masail Ajurri, and Bayhaqi and others stated as well.And there are other hadiths to the same effect, recorded in Shamail.The jurisprudence of this chapter, the permission to drink from the mouth of a water-skin indicates that it is allowed, and the prohibition against it is to be understood as a matter of preferring not to do so, because there may be something in the water-skin that could cause harm. So it is better for the water to be poured from the water-skin into a cup and drunk from there.