Ahadith 2507 – 25 (below) are repeats. See linked text for related posts.
Volume 4, Book 52, Number 112 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Horses are kept for one of three purposes; for some people they are a source of reward, for some others they are a means of shelter and for some others they are a source of sins. The one for whom they are a source of reward, is he who keeps a horse for Allah’s Cause (i.e. Jihad) tying it with a long tether on a meadow or in a garden with the result that whatever it eats from the area of the meadow or the garden where it is tied will be counted as good deeds for his benefit, and if it should break its rope and jump over one or two hillocks then all its dung and its foot marks will be written as good deeds for him; and if it passes by a river and drinks water from it even though he had no intention of watering it, even then he will get the reward for its drinking. As for the man for whom horses are a source of sins, he is the one who keeps a horse for the sake of pride and pretense and showing enmity for Muslims: such a horse will be a source of sins for him. When Allah’s Apostle was asked about donkeys, he replied, “Nothing has been revealed to me about them except this unique, comprehensive Verse: “Then anyone who does an atom’s (or a small ant’s) weight of good shall see it; And anyone who does an atom’s (or a small ant’s) weight of evil, shall see it.’ (101.7-8)
Volume 4, Book 52, Number 113 :
Narrated by Muslim from Abu Aqil from Abu Al-Mutawakkil An-Naji
I called on Jabir bin ‘Abdullah Al-Ansari (radiallaahu `anhu) and said to him, “Relate to me what you have heard from Allah’s Apostle (sallallaahu `alayhi wasallam).” He said, “I accompanied him on one of the journeys.” (Abu Aqil said, “I do not know whether that journey was for the purpose of Jihad or ‘Umra.”) “When we were returning,” Jabir (radiallaahu `anhu) continued, the Prophet (sallallaahu `alayhi wasallam) said, ‘Whoever wants to return earlier to his family, should hurry up.’ We set off and I was on a black red tainted camel having no defect, and the people were behind me. While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophet (sallallaahu `alayhi wasallam) said to me, ‘O Jabir, wait!’ Then he hit it once with his lash and it started moving on a fast pace. He then said, ‘Will you sell the camel?’ I replied in the affirmative when we reached Medina, and the Prophet (sallallaahu `alayhi wasallam) went to the Mosque along with his companions. I, too, went to him after tying the camel on the pavement at the Mosque gate. Then I said to him, ‘This is your camel.’ He came out and started examining the camel and saying, ‘The camel is ours.’ Then the Prophet (sallallaahu `alayhi wasallam) sent some Awaq (i.e. an amount) of gold saying, ‘Give it to Jabir.’ Then he asked, ‘Have you taken the full price (of the camel)?’ I replied in the affirmative. He said, ‘Both the price and the camel are for you.’ ”
Volume 4, Book 52, Number 114 :
Narrated by Anas bin Malik (radiallaahu `anhu)
There was a feeling of fright in Medina, so the Prophet (sallallaahu `alayhi wasallam) borrowed a horse called Mandub belonging to Abu Talha (radiallaahu `anhu) and mounted it. (On his return), he said, “I did not see anything of fright and I found this horse very fast.”
Volume 4, Book 52, Number 115 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) fixed two shares for the horse and one share for its rider (from the war booty).
With regard to ghaneemah (booty), it is obligatory according to sharee’ah for the imaam (leader) or the commander of the mujaahideen or the one who is responsible for them or in charge of them, to gather the booty and divide it into five equal parts, one of which is to be distributed to the groups mentioned by Allaah in the aayah (interpretation of the meaning):
“And know that whatever of war-booty that you may gain, verily, one-fifth (1/5th) of it is assigned to Allaah, and to the Messenger, and to the near relatives [of the Messenger (Muhammad)], (and also) the orphans, Al‑Masaakin (the poor) and the wayfarer” [al-Anfaal 8:41]
The other four-fifths are to be shared out among the mujaahideen who took part in the fighting, by giving one share to each foot-soldier and three shares to each horseman (one share for him and two for his horse – this is if horses were used in the fighting). This wealth is permissible and good for the Muslim army, and has been allowed for them by Allaah, as He says (interpretation of the meaning): “So enjoy what you have gotten of booty in war, lawful and good’ [al-Anfaal 8:69].
What is meant by al-khums (the one-fifth), is what referred to in the aayah [al-Anfaal 8:41] and this is this first share to be distributed. The way it is to be distributed is as follows:
1. A share for Allaah and His Messenger, which is to be used to serve the common interest of the Muslims, not for any specific person(s). Allaah has stated that this is for Him and for His Messenger (peace and blessings of Allaah be upon him). Allaah and His Messenger have no need of it, therefore we know that it is for the slaves of Allaah. The fact that Allaah did not state that it was for anyone in particular indicates that it should be spent to serve the common interests of all. (Tafseer Ibn Sa’di, 3/169)
2. A share for the relatives of the Prophet (peace and blessings of Allaah be upon him) from Bani Haashim and Bani al-Muttalib. They are all equally entitled to it, rich and poor, male and female.
3. Orphans – those who have lost their fathers whilst they are still young i.e., before the age of puberty.
4. The poor and needy.
5. The wayfarer, i.e. travellers who are cut off and need money in order to get back home.
Taken from IslamQA