The master may revoke the tadbīr by repossessing the slave and appropriating his earnings for himself. According to another opinion the slave is to be sold, and in any case the master has the right to sell a mudabbar. Tadbīr is, in essence, the suspension of emancipation upon a specified condition; another juristic opinion classifies it as a bequest. Hence, if the master sells the slave and later re-acquires him, the tadbīr does not revive—this is the authoritative position. Likewise, if he verbally retracts it with phrases such as, “I have annulled it,” “I have cancelled it,” “I have rescinded it,” or “I have gone back on it,” the retraction is valid if tadbīr is treated as a bequest, otherwise it is not. Should the master attach an additional condition to the emancipation of a mudabbar, the stipulation is valid, and the slave is freed by whichever occurs first—either the master’s death or the fulfilment of that condition. The master may lawfully have intercourse with a female mudabbara, and that is not regarded as a retraction; but if she bears him a child, the tadbīr is void. Tadbīr is not valid for an umm walad (a slave woman who has borne a child to her master), yet it is valid for a mukātib (a slave under a contract of manumission), and it is permissible to place a mudabbar under such a contract.

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If a female mudabbara gives birth—whether through lawful marriage or through fornication—the ruling of tadbīr does not extend to her child, according to the more correct view. If, however, she was already pregnant when tadbīr was pronounced, the fetus shares her status, according to the authoritative view. Thus, if she dies or the master revokes her tadbīr, the ruling remains; another view holds that if the revocation occurs while the pregnancy is still ongoing, it does not remain. If the master declares the fetus itself mudabbar, that is valid, and if he then dies the child is emancipated while the mother stays enslaved. Should he sell the mother, the sale is valid and constitutes a retraction of the tadbīr. If a slave woman whose emancipation is suspended gives birth before the condition is fulfilled, the child is not freed; according to another opinion, if she herself is freed by fulfilment of the condition, the child is freed with her.

A mudabbar’s offspring does not share his status, and any offense he commits is treated like the offense of an ordinary slave. Upon the master’s death the mudabbar is emancipated out of one-third of the estate—whether in full or in part—after debts have been paid. If the master suspends emancipation on a condition that pertains exclusively to his fatal illness—such as, “If you enter during my terminal sickness you are free”—the slave is freed from that one-third. If the condition could also occur while the master is healthy and it happens during illness, then, according to the stronger view, the emancipation is taken from the entire estate.

If the slave claims that he has been made mudabbar and the master denies it, the denial is not considered a retraction; rather, the master must swear an oath. If money is found with a mudabbar and he says, “I earned it after the master’s death,” while the heir says, “No, he earned it beforehand,” the heir is believed upon his oath; and if both parties produce witnesses, the heir’s evidence prevails.