Section: If the master says to his mudabbar (the slave for whom post-mortem emancipation has been stipulated): "If you pay my heirs such-and-such, you are free," this constitutes a retraction of the tadbir, and it rests upon the two narrations: if we say he has the right of verbal retraction, the tadbir is annulled here. But if we say he does not have the right of retraction, this statement will not affect anything. If he performs tadbir upon his entire [slave], then retracts it regarding half of him, it is valid, provided we say he has the right of retraction regarding the whole. Because since it is valid for him to perform tadbir upon half of him from the beginning, it is valid to retract the tadbir of half of him. If he changes the tadbir and it was absolute, and he makes it restricted, it becomes restricted if we uphold the validity of retraction, otherwise it does not. If it was restricted and he makes it absolute, it is valid in any case, because it is an increase, and he is not prevented from that. If a mute person performs tadbir, and his sign or writing is known, his tadbir is valid. His retraction is also valid if we uphold the validity of retraction in tadbir; because his sign and writing stand in the place of the speech of one who speaks in terms of their legal rulings. If he performs tadbir while he is able to speak, then becomes mute, his retraction is valid via his known sign or writing. If his sign is not understood, it has no weight, because his retraction is not known.

Section: If the mudabbar is mortgaged, his tadbir is not annulled, because it is a suspension of emancipation upon a condition. If the master dies while he is mortgaged, he becomes free, and his value is taken from the estate of his master to be a mortgage in his place, because his emancipation is due to a cause from the direction of his master, so it is like if he had performed immediate emancipation upon him.

Section: If the mudabbar apostatizes and flees to the Abode of War (Dar al-Harb), his tadbir is not annulled, because the ownership of his master remains over him, and his master's disposition regarding him through emancipation, gifting, or sale is valid if he is under his control. If the Muslims capture him, they do not own him, because he is the property of one whose blood is protected (ma'sum), and he is returned to his master if he is identified before he is divided. He is asked to repent; if he repents, he is saved, otherwise he is killed. If he is not identified until he is divided, he is not returned to his master, according to one of the two narrations. The other is that if his master chooses to take him for the price at which he was valued against the one who took him, he takes him.