And the hadith has a corroborating report from ʿĀʾishah, transmitted by Ibn al-Jārūd and al-Ṭabarānī.

Lexical notes
– “Their watering places” (miyāʾuhum): the plural of māʾ, referring to the water sources where the Bedouins camp and remain during the summer when their livestock need to drink.
– “Their dwellings” (dūruhum): the houses in which they reside, so that they are not burdened with transporting their alms to the seat of the imam.

Points gleaned from the hadith
1 – Zakah is due on wealth only once each year, becoming obligatory when a full lunar year has elapsed while the wealth is in its owner’s possession.
2 – In winter and spring the Bedouins spread out across the open countryside, following the rainfall and fresh pastures for their herds. When summer arrives they gather around the water sources, which makes it easier to collect the zakah from them. Out of consideration for the zakah collectors and to ensure that every Muslim’s due is taken, the Prophet ﷺ instructed that their alms be taken at those watering places.
3 – It is the Muslim ruler who dispatches the agents and collectors to receive zakah; the owner of the wealth is not required to bring his charity to the public treasury.
4 – The hadith underscores the revival of this great rite—one of the pillars of Islam—by sending out officials to collect it and then distributing it to those entitled to it.
5 – It constitutes evidence that zakah may be transferred from the locality where the wealth is found to another locality, for the Prophet ﷺ ordered its collection but did not command that it be distributed to the poor of the place where the wealth was collected.
6 – The hadith affirms the obligation to treat the subjects with gentleness and not to impose on them hardships, even in matters that are obligatory upon them.