Ziyad, or some other governor, sent Imran bin Husayn to collect the zakat. When he returned, he was asked, "Where is the wealth?"Imran replied, "Did you send me for wealth? We took it from the same sources we used to take from during the time of the Messenger of Allah ﷺ, and we distributed it where we used to distribute it during the time of the Messenger of Allah ﷺ."
أن زيادا، أو بعض الأمراء بعث عمران بن حصين على الصدقة. فلما رجع قال لعمران: أين المال؟ قال: وللمال أرسلتني؟ أخذناها من حيث كنا نأخذها على عهد رسول الله ﷺ، ووضعناها حيث كنا نضعها على عهد رسول الله ﷺ.
Abu Dawud (1625) and Ibn Majah (1811) both narrated it through the route of Ibrahim bin Ata, with his chain of transmission, similarly. Its chain is hasan on account of Ibrahim bin Ata bin Abu Maymuna Basri, for he is hasan al-hadith.As for what was narrated from Abu Juhayfa, who said, "The Prophet's ﷺ collector of zakat came to us and took the zakat from our wealthy and gave it to our poor. I was an orphan boy, and he gave me a young she-camel from it," this is daif. It was narrated by Tirmidhi (649) from Ali bin Saeed Kindi Kufi, who said, Hafs bin Ghiyath narrated to us, from Ashath, from Awn bin Abu Juhayfa, from his father, and he related it.Ibn Khuzayma also narrated it through this same route in his Sahih (2362). Ashath is Ibn Sawwar Kindi Najjar, who is daif, the majority of scholars have graded him daif. Ibn Hibban said, "He made gross errors and had many mistakes."Ibn Khuzayma said, "Chapter on giving orphans from the zakat when they are poor. If the report is established, then there is doubt in myself about Ashath bin Sawwar. And if this report is not established, then the Quran suffices in conveying the specific ruling on this matter, for Allah has made clear in His decisive revelation that the poor have a share in the zakat. So whether the poor person is an orphan or not, he has a share in the zakat by the text of the Book."I say, there is no disagreement among the scholars that an orphan among the Muslims has a right to zakat, indeed he may be more deserving of it than others. The disagreement is only about whether this report is established.What is apparent from the hadiths of this chapter is that zakat is taken from the wealthy of a town and given back to the poor of that same town, and it is not transferred from one town to another except in cases of extreme necessity. This is the view held by the majority of scholars. However, if one did transfer it to another town, it would still be valid and the obligation would be discharged.As for his saying "qalusan," with the qaf pronounced with a fatha, it means a young she-camel, and its plural is "qilas," with the qaf pronounced with a kasra.