himself from his master is given what will enable him to pay his master and be set free. Before he makes the payment, he remains a slave. Hence the hadith states: “The mukātab remains a slave so long as even one dirham of his emancipation contract remains outstanding.” (1)

Some scholars have made an exception where the slave is employed as a zakah collector: he may be given payment for his work, just as a hired worker would be. It is known that a slave may be hired from his master, so he may be appointed as a zakah collector with his master’s permission.

Thus, there are two exceptions:

First: the mukātab.

Second: the collector, because he is like a hired worker, and a slave may be hired with his master’s permission.

His statement, “nor to a spouse,” means that it is not valid for a wife to give her zakah to her husband, due to the strength of the bond between them, which makes him analogous to an ascendant or descendant. However, this reasoning is weak.

The correct view is that zakah may be given to one’s husband if he is among those eligible to receive zakah.

For example, a woman may be employed and possess wealth while her husband is poor and in need—either because he is in debt, or because he is supporting his children, or for a similar reason. In that case, the wife may give her zakah to him.