of Allah, that his tadbir is annulled by apostasy. If he returns to Islam, he resumes the tadbir. Al-Shafi'i said: The tadbir remains, and he becomes free upon the death of his master, because his tadbir preceded his apostasy, so he is like his sale or gift before his apostasy. This rests upon the opinion regarding the property of the apostate: is it still under his ownership, or did it cease upon his apostasy? This has already been mentioned in the chapter on the apostate. As for if he performs tadbir during his apostasy, his tadbir is held in abeyance; if he returns to Islam, it becomes clear that his tadbir was valid, and if he is killed or dies in his apostasy, it becomes clear that it was invalid and the mudabbar does not become free. Ibn Abi Musa said: His tadbir is invalid. This is also the position of Abu Bakr, because [ownership in his view] ceases upon apostasy, and if he accepts Islam, it is returned to him as a new ownership.

1972 - Issue; He said: (And whatever the mudabbarah slave woman gives birth to after her tadbir, her child is in the same status as she is).

In summary, the child born of the mudabbarah after her tadbir is in one of two states; first, that he is present at the time of her tadbir, and this is known if she brings him forth in less than six months from the time of tadbir. This one enters into the tadbir with her, without any disagreement known to us, because he is in the status of a limb of her limbs. If the tadbir is annulled regarding the mother due to a sale, death, or verbal retraction, it is not annulled regarding the child, because it was established in him inherently. The second state is that she becomes pregnant with him after the tadbir; this one follows his mother in the tadbir, and his ruling is like her ruling regarding emancipation upon the death of her master, according to the opinion of the majority of scholars. This was narrated from Ibn Mas'ud and Ibn Umar. This is also the view of Sa'id ibn al-Musayyib, al-Hasan, al-Qasim, Mujahid, al-Sha'bi, al-Nakha'i, Umar ibn Abd al-Aziz, al-Zuhri, Malik, al-Thawri, al-Hasan ibn Salih, and the scholars of opinion (Ashab al-Ra'y). The Qadi mentioned that Hanbal transmitted from Ahmad that the child of the mudabbarah is a slave if the master does not stipulate [otherwise]. He said: The literal meaning of this is that he does not follow her, and he does not become free upon the death of his master. This is the opinion of Jabir ibn Zayd and 'Ata'. Al-Shafi'i has two opinions, like the two schools of thought; one of which is that he does not follow her.