Divorce, ʿiddah & rujuk

This is a disputed issue: the majority of the four schools hold it counts as three, while Ibn Taymiyyah and some fatwa councils hold it counts as one.
The majority view (Hanafi, Maliki, Shafi'i, Hanbali) holds that the words "triple talaq" in one sitting effect three talaqs, even though doing so is sinful because it goes against the sunnah. The second view relies on the narration of Ibn Abbas that in the time of the Prophet ﷺ, Abu Bakr and early in Umar's rule, a triple talaq in one pronouncement counted as one.
In Malaysia, the Syariah Court determines the number of talaqs after hearing the evidence and examining the words and intention. Do not make your own assumptions; apply to the court for confirmation of the divorce pronouncement. See talaq guide.

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Talaq by written message can be valid if it is clear and accompanied by intention, but it must be confirmed by the Syariah Court.
In the Shafi'i school, a written talaq counts as kinayah (allusive), so it takes effect only if the husband intended divorce when writing it. The National Fatwa Committee Muzakarah (2003) decided that talaq by SMS is valid if its wording is clear and can be proven, and that it must be confirmed in court.
A wife who receives such a message need not guess for herself: keep the evidence (screenshots, date, number) and apply for confirmation of the divorce pronouncement. The court will summon the husband to confirm his intention and make sure the message really came from him. See talaq & divorce.

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From the Shariah point of view, a talaq outside court can take effect, but in Malaysia it is an offence if not reported and it must be confirmed by the court.
Clear words of talaq by a husband who is sane and not coerced are valid under Shariah law even without witnesses. However, Islamic family law requires divorce to be done through the court. Pronouncing talaq outside court without permission is an offence (Act 303, s.124 for the Federal Territories; similar provisions in state enactments) punishable by a fine or imprisonment.
Both parties must report it to the Syariah Court within the set period so that the talaq is confirmed and registered. Without confirmation, the status of the ʿiddah, maintenance and remarriage becomes unclear. See state laws.

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A sunni talaq is one given while the wife is pure and has not had intercourse in that period of purity; a bid'i talaq is one given during menstruation, postnatal bleeding (nifas) or a period of purity in which intercourse has taken place.
Allah commands that talaq be given "at a time when they can begin their ʿiddah". Ibn Umar once divorced his wife during menstruation, and the Prophet ﷺ told him to take her back and wait until she was pure.
A bid'i talaq is haram and sinful, but according to the four schools it still takes effect. Talaq while the wife is pregnant, or of a wife with whom the marriage has not been consummated, is not subject to this division. The wisdom is to give room to calm down and not to prolong the wife's ʿiddah. See talaq & divorce.

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A raj'i talaq allows rujuk within the ʿiddah; ba'in sughra requires a new contract; ba'in kubra (triple talaq) requires the wife first to marry another man.
Raj'i: a first or second talaq after consummation, with no khulʿ payment; the husband may take her back while she is in ʿiddah.
Ba'in sughra: a raj'i talaq whose ʿiddah has ended, khulʿ, or talaq before consummation; the couple may reunite with a new contract and a new mahr.
Ba'in kubra: after the third talaq; the former wife is not lawful until she marries another man validly, the marriage is consummated, then they divorce and her ʿiddah ends. See talaq & divorce.

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For a wife who still menstruates, her ʿiddah is three quru'; in the Shafi'i school this means three periods of purity.
The duration is usually about three months but depends on the menstrual cycle. A talaq pronounced during a period of purity counts as the first period of purity. The ʿiddah ends when the wife enters her third menstruation after the talaq.
Other situations: a wife who does not menstruate (not yet of age or past menopause) observes an ʿiddah of three months; a pregnant wife's ʿiddah lasts until she gives birth; a wife divorced before consummation has no ʿiddah. The Syariah Court usually records the date of the talaq for the calculation. See ʿiddah & rujuk.

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A husband may take her back during the ʿiddah of a revocable talaq (raj'i) with clear words such as "I take you back", without a new contract or mahr.
In the Shafi'i school, rujuk must be by words; intercourse alone does not count as rujuk. Two witnesses are recommended. Rujuk must be with the intention of reconciling, not to harm the wife.
In Malaysia, rujuk must be reported and registered at the religious affairs office or Syariah Court according to the state Enactment. If the wife does not agree, the Enactments give her room to object through the prescribed channel. Once the ʿiddah has ended, rujuk is no longer possible; a new marriage contract is needed. See ʿiddah & rujuk.

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A wife may apply for divorce through the Syariah Court by redemption (khulʿ), judicial dissolution (fasakh) or taʿliq (conditional divorce).
Khulʿ: the wife offers a payment (usually returning the mahr) so that the husband divorces her.
Fasakh: dissolution by the court on grounds such as non-payment of maintenance, mistreatment or a missing husband.
Taʿliq: if the husband breaches the taʿliq declaration read after the contract.
The court usually goes through a sulh (mediation) process and may appoint arbiters (hakam). A wife is permitted to seek separation when there is a reasonable cause; the Prophet ﷺ himself allowed the wife of Thabit bin Qais to separate through khulʿ. Get advice through counselling or khulʿ & fasakh.

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The amount of the divorce redemption is whatever the husband and wife agree; if they cannot agree, the Syariah Court sets it.
In the story of the wife of Thabit bin Qais, the Prophet ﷺ told her to return the orchard that had been her mahr. In the Shafi'i school, the payment may be less than, equal to or more than the mahr, but many scholars consider asking for more than the mahr to be less proper.
In Malaysia, the court assesses the wife's means and takes the dower into account. Khulʿ effects a minor irrevocable divorce (talaq ba'in sughra): there is no return (rujuk), but the couple may remarry with a new contract. The wife still observes the ʿiddah. See khulʿ.

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Judicial dissolution (fasakh) may be applied for on grounds recognised by law, including the husband failing to provide maintenance, being missing, being imprisoned for a long time, impotence, insanity or mistreating his wife.
Act 303, s.52 (and the equivalent sections in state Enactments) lists grounds such as: the husband's whereabouts unknown for more than a year; failure to provide maintenance for three months; imprisonment for three years or more; failure to fulfil conjugal obligations for a year without reason; impotence; certain diseases; and cruelty such as beating or failing to treat the wives fairly in a polygynous marriage.
The wife must prove the grounds with evidence. In the Shafi'i school, fasakh is not counted towards the number of talaq. See fasakh.

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Talaq in ordinary anger still takes effect, but if the anger reaches the point of completely losing rational control, scholars differ.
Scholars divide anger into three: mild anger (aware of what is said) — talaq takes effect; anger that removes reason so that one is unaware — talaq does not take effect; and an intermediate level that is disputed. Most talaqs happen in anger, so the excuse "I was angry" does not automatically cancel a talaq.
The Syariah Court will assess the circumstances, words and intention of the husband before confirming the talaq. Do not pronounce anything while angry; take wudu' and leave the place first. See talaq & divorce.

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Yes, talaq with explicit words still takes effect even if said as a joke.
The Prophet ﷺ said that there are three things whose seriousness is serious and whose jest is serious: marriage, talaq and rujuk (taking back). Explicit (sarih) words such as "I divorce you" do not require intention, so the excuse of joking is not accepted.
This is a reminder for husbands to guard their tongues. If it happens, report it to the Syariah Court for confirmation and, if it is a revocable (raj'i) talaq, consider rujuk within the ʿiddah. See talaq & divorce.

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No; talaq does not take effect through intention or inner thoughts alone without words spoken or written.
The Prophet ﷺ said that Allah pardons his ummah for what crosses their hearts so long as they do not act on it or speak it. Imam al-Bukhari placed this hadith in the Book of Talaq as evidence that passing thoughts do not effect talaq.
The same applies to obsessive doubt (waswas): a person who keeps wondering "have I divorced my wife?" should hold to certainty, namely that the marriage still stands. If the doubts persist, see a religious officer or counsellor. See talaq & divorce.

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Explicit (sarih) words effect talaq without any need for intention, while implicit (kinayah) words take effect only if accompanied by an intention to divorce.
Examples of explicit words: "Aku ceraikan engkau" (I divorce you), "Engkau tertalak" (You are divorced), "I divorce you". Examples of implicit words: "Go back to your mother's house", "We're finished", "You are free". Implicit words can mean divorce or something else, so the husband is asked what he intended when he said them.
Talaq can occur in any language that is understood. When a dispute arises, the Syariah Court will question the husband about his words and intention before confirming it. See talaq & divorce.

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When in doubt about the number of talaq, the fiqh rule is to hold to the number that is certain, namely the smaller one.
The maxim "certainty is not removed by doubt" applies: if in doubt between two and three, it counts as two. However, scholars advise caution (wara') because this concerns whether the relationship is lawful or forbidden.
In Malaysia, court and religious affairs office records are the main reference. If any talaq was never confirmed, apply for confirmation now so the number is clear. Do not go on living together in doubt without consulting the Syariah Court or the mufti. See talaq & divorce.

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There is no ʿiddah for a wife divorced before consummation, and she is entitled to half of the agreed mahr.
Allah says that a wife divorced before she has been touched need not observe an ʿiddah. If the mahr was fixed, the husband must pay half, unless the wife waives it. If the mahr was not fixed, the wife is entitled to mutʿah (consolatory gift) according to the husband's means.
A talaq before consummation is ba'in sughra: they may remarry with a new contract. Note: if there was valid seclusion (khalwah sahihah), other schools may make the ʿiddah and full mahr obligatory. See mahr.

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Yes, for the ʿiddah of a revocable talaq (raj'i): the wife is fully entitled to maintenance and housing until the ʿiddah ends.
For an irrevocable talaq (ba'in): if the wife is pregnant, she is entitled to maintenance and housing until she gives birth. If she is not pregnant, the Shafi'i school grants housing only. A wife who is nushuz during ʿiddah may lose her rights.
In Malaysia, a wife may claim ʿiddah maintenance in the Syariah Court; the amount is assessed according to the wife's needs and the husband's means. This claim is separate from mutʿah (consolatory gift) and jointly acquired matrimonial property (harta sepencarian). See ʿiddah & rujuk.

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Mutʿah is a consolatory gift from the former husband to a wife divorced through no fault of her own.
Allah says that divorced women are entitled to mutʿah on a reasonable basis, as a duty upon the God-fearing. The Qur'an sets no fixed amount; it is measured by the husband's means.
In Malaysia, a wife may claim mutʿah in court (Act 303, s.56 and the equivalent sections in the state Enactments). The court weighs the length of the marriage, the wife's contribution, the effect of the divorce and the husband's income. Awards can range from thousands to hundreds of thousands of ringgit. See talaq & divorce and the calculator.

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Jointly acquired matrimonial property (harta sepencarian) is claimed in the Syariah Court and divided according to each party's contribution during the marriage.
Jointly acquired matrimonial property is property acquired together during the marriage, whether through direct contributions (money, loan repayments) or indirect ones (running the household, caring for the children). Act 303, s.122 (and the equivalent sections in state Enactments) empowers the court to divide it.
Prepare evidence: titles, bank statements, receipts and evidence of contributions. The claim can be made together with the divorce application or afterwards. It is a Malay customary practice accepted by the Shariah. See talaq & divorce.

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A wife in her ʿiddah must stay in the marital home, but may go out for needs such as work, treatment or important business.
Allah forbids husbands to turn their wives out of the house during the ʿiddah, and the wife too should not leave without reason. In the Shafi'i school, a wife in the ʿiddah of a revocable talaq (raj'i) needs her husband's permission to go out because she is still under his maintenance; a wife in the ʿiddah of an irrevocable talaq (ba'in) or of death may go out during the day for needs and return to spend the night at home.
Working to earn a living counts as a need. Avoid long journeys or spending the night elsewhere without an emergency. See ʿiddah & rujuk.

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In fiqh, rujuk during raj'i ʿiddah does not require the wife's consent, but Malaysian law gives the wife room to object.
The Qur'an says husbands have more right to take their wives back during the ʿiddah if they desire reconciliation. Rujuk with the intention of hurting the wife or prolonging her suffering is forbidden.
State Enactments require rujuk to be registered, and if the wife does not agree on reasonable grounds, the matter can be referred to the court or a conciliatory committee. A relationship restored by force seldom lasts; counselling is strongly encouraged. See ʿiddah & rujuk.

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Yes, but only after the former wife has validly married another man, the marriage has been consummated, and she has then been divorced (or widowed) and completed her ʿiddah.
Allah says: if he divorces her (a third time), she is no longer lawful to him until she marries another husband. The Prophet ﷺ explained in the story of Rifa'ah's wife that intercourse with the second husband is a condition.
The second marriage must be a genuine marriage, not one planned to make her lawful again (nikah muhallil), which is cursed in the hadith. See rujuk & remarriage.

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During ʿiddah, the divorced wife has the right to remain in the marital home; after that, the right depends on a court order, custody (hadhanah) of the children and ownership of the house.
Allah forbids husbands from turning divorced wives out of their homes during the ʿiddah (at-Talaq 65:1) and commands that they be housed where the husband lives, according to his means (65:6). In the Shafi'i school, this right to housing exists for the ʿiddah of both revocable (raj'i) and irrevocable (ba'in) talaq.
In the Federal Territories, Act 303 s.71 gives a divorced woman the right to live in the home she lived in during the marriage so long as the husband does not obtain other suitable accommodation for her; this right ends when the ʿiddah ends, the period of child custody ends, she remarries, or she openly commits a lewd act (fahisyah). State Enactments have equivalent provisions. Ownership of the house itself is settled through a claim for jointly acquired matrimonial property (Act 303 s.122). See ʿiddah & rujuk and talaq & divorce.

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Taʿliq is a conditional talaq statement by the husband after the contract: if he breaches certain conditions, the wife can complain and the talaq takes effect once confirmed by the court.
The taʿliq statement in Malaysia usually covers: leaving the wife for four consecutive months, not providing maintenance, or hitting or harming the wife. The actual content differs by state.
The talaq does not take effect automatically; the wife must make a complaint and the Syariah Court will confirm the breach. The couple can also add other conditions in a written agreement at the time of the contract. Keep a copy of your taʿliq document. See conditions & taʿliq.

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Talaq during menstruation is an innovated (bid'i) talaq and sinful, but according to the four schools it still takes effect.
Ibn Umar divorced his wife during menstruation; the Prophet ﷺ was angry and told him to take her back, then wait until she was pure. The majority understood that command to take her back as proof that the talaq had been counted.
A husband who does this must repent and is encouraged to take her back if the talaq is revocable (raj'i). The ʿiddah is counted from the end of that menstruation (in the Shafi'i school, the menstruation during which the talaq occurred is not counted). Report it to the Syariah Court for confirmation. See talaq & divorce.

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Yes; talaq while the wife is pregnant is valid and is not a talaq bid'i.
The ʿiddah of a pregnant wife ends when she gives birth, whether that period is long or short. Throughout the pregnancy, the former husband must provide maintenance and housing even if the talaq is irrevocable (ba'in). After the birth, if the wife breastfeeds the child, the husband must pay for the breastfeeding if agreed.
However, the husband should weigh the emotional effect on a pregnant wife. Counselling is encouraged before a final decision. See ʿiddah & rujuk and custody (hadhanah) & lineage.

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The ʿiddah of a woman who no longer menstruates is three lunar months.
Allah says that women who have despaired of menstruation, their ʿiddah is three months; and likewise those who have not yet menstruated. The months are counted by the Hijri calendar. If the talaq occurs in the middle of a month, that month is completed to 30 days.
If the woman starts menstruating again before the ʿiddah ends, her ʿiddah switches to quru'. If menstruation stopped for another reason such as breastfeeding or treatment, the ruling is different; consult a religious officer or the court. See ʿiddah & rujuk.

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Yes, if the miscarried foetus already had a human form (however slight), her ʿiddah ends with that miscarriage.
The ʿiddah of a pregnant woman ends with the delivery of the pregnancy. Shafi'i scholars require that the foetus already had a human form, or was confirmed by an expert (midwife or doctor) as the beginning of a human being. If it was only a clot of blood without form, the ʿiddah continues by quru'.
Keep the medical report as evidence, especially if the end date of the ʿiddah needs to be confirmed in the Syariah Court. See ʿiddah & rujuk.

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Yes, in the Shafi'i school the ʿiddah after khulʿ and fasakh is the same as the ʿiddah of talaq: three quru', three months, or until delivery.
The difference is that both are irrevocable (ba'in) separations, so the husband cannot take her back during the ʿiddah. If they wish to reunite, a new contract and mahr are needed, and this can be done even during the wife's own ʿiddah.
A pregnant wife is entitled to maintenance until she gives birth. In the Shafi'i school, fasakh does not reduce the number of talaq, but khulʿ counts as one talaq. See ʿiddah & rujuk.

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Zihar is when a husband likens his wife to a woman who is his mahram, such as "you are to me like my mother's back"; it is forbidden and requires an expiation (kaffarah) before resuming relations.
Surah al-Mujadilah was revealed concerning Khawlah bint Tha'labah, whose husband pronounced zihar on her. Allah calls it a reprehensible and false statement.
The expiation for zihar is, in order: freeing a slave; if unable, fasting two consecutive months; if unable, feeding 60 poor people. Zihar does not effect a talaq, but the husband is forbidden to have relations with his wife until the expiation is fulfilled. Consult the Syariah Court or the religious affairs office. See talaq & divorce.

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Ila' is when a husband swears not to have intercourse with his wife for more than four months; after four months he must either return to his wife or divorce her.
Allah gives a husband who makes ila' a period of four months. If he returns, he pays the expiation for his oath, and Allah is Most Forgiving. If he resolves on talaq, the talaq takes effect.
In the Shafi'i school, after four months the wife may make a claim in court; the judge compels the husband to choose between returning and talaq, and if he refuses, the judge may pronounce the talaq. Leaving a wife without conjugal relations can also be a ground for fasakh. See talaq & divorce.

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Liʿan is a procedure of oaths before a judge when a husband accuses his wife of zina without four witnesses; it results in permanent separation.
The husband swears four times that he is truthful, and the fifth time invokes Allah's curse upon himself if he is lying. The wife may avert the punishment by swearing four times that the husband is lying, and the fifth time invoking Allah's wrath upon herself if he is truthful.
The effect: the couple are separated and may never remarry, and a child who is disowned is not attributed by lineage to the husband. Liʿan is carried out only in the Syariah Court. Accusing someone of zina without proof is a major sin. See talaq & divorce.

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Talaq is permissible and is a last resort, but its ruling can change to obligatory, recommended, disliked or forbidden depending on the circumstances.
Obligatory: after ila' if the husband refuses to return. Recommended: if the wife neglects basic religious obligations. Disliked: without reason. Forbidden: talaq bid'i. The well-known hadith "the most hated of lawful things to Allah is talaq" has its authenticity disputed by many hadith scholars, so it is not used as the main evidence.
The Qur'an sets out stages: advice, arbiters (hakam), and if they separate, Allah will suffice each of them from His bounty. See talaq & divorce.

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The process begins with filing an application in the Syariah Court of the district of residence, followed by sulh or counselling sessions, and finally a hearing for the pronouncement or confirmation of talaq.
General steps: (1) fill in the divorce application form and pay the fee; (2) serve the summons on the spouse; (3) counselling sessions or a conciliatory committee if one party does not agree; (4) the court allows the husband to pronounce talaq before the judge (Act 303, s.47); (5) registration of the divorce and the divorce certificate.
Ancillary claims such as ʿiddah maintenance, mutʿah (consolatory gift) and jointly acquired matrimonial property can be filed at the same time. The procedure differs slightly by state. See talaq & divorce.

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A divorced wife is entitled to claim ʿiddah maintenance, mutʿah (consolatory gift), outstanding mahr, jointly acquired matrimonial property, custody of the children and child maintenance.
ʿIddah maintenance: for a revocable talaq (raj'i) or during pregnancy. Mutʿah: a consolatory gift according to the husband's means. Unpaid mahr becomes a debt. Jointly acquired matrimonial property (harta sepencarian): according to contribution. Custody (hadhanah): usually to the mother for young children. Child maintenance: remains the father's responsibility.
All these claims are filed in the Syariah Court, and some have time limits or particular conditions in the state Enactments. See talaq & divorce and maintenance (nafkah).

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A talaq pronounced by a husband who is genuinely coerced under serious threat does not take effect, according to the majority of scholars.
Recognised coercion is a threat that the person making it is able to carry out and that endangers life, limb or honour, so that the husband has no choice. Allah pardons the one who is forced to utter words of disbelief, so how much more a pronouncement of talaq. The hadith on sin being lifted from one who is coerced is also relied upon.
Ordinary pressure, such as family insistence, does not count as coercion. The Syariah Court will assess the evidence about the threat. See talaq & divorce.

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In the Shafi'i school, the talaq of someone deliberately drunk still takes effect, as a penalty because he chose to become drunk.
If the drunkenness was unintentional (for example, swallowing medicine or being tricked), the talaq does not take effect because he is not responsible for losing his reason. Scholars differ on this issue.
The Syariah Court will decide based on the evidence. Apart from the talaq issue, drinking alcohol is itself a major sin requiring repentance, and can be grounds for fasakh if it causes harm. See talaq & divorce.

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If the earlier separation was fewer than three talaq, according to the majority of scholars the husband has only the remaining talaq, not a fresh three.
Example: you divorced her with one talaq, she married someone else, then divorced and came back to you — you have two talaq left. If the earlier separation was a triple talaq, a new marriage after a second husband gives a full three talaq.
This issue has major consequences, so check the record of earlier talaq with the Syariah Court before contracting the marriage again. See rujuk & remarriage.

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Not during the ʿiddah of a revocable (raj'i) talaq, because a wife in a raj'i ʿiddah still counts as a wife; the limit of four wives is still full.
For an irrevocable (ba'in) ʿiddah (khulʿ, triple talaq, or a raj'i talaq whose ʿiddah has ended), the Shafi'i school permits the husband to marry a new wife before the former wife's ʿiddah ends. The same ruling applies to marrying the former wife's sister.
In Malaysia, any polygynous marriage still requires the court's permission. Refer to fiqh of polygyny and ʿiddah & reconciliation.

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A lawful polygynous marriage is not in itself a ground for fasakh, but the wife may apply for khulʿ, and may claim fasakh if the husband is not fair.
Islamic family law (for example Act 303, s.52) recognises a polygynous husband's failure to treat a wife fairly in accordance with the Shariah as one form of cruelty for fasakh. If there is a condition in the contract agreed by the husband concerning polygyny, its breach may be the basis of a claim.
The wife is also entitled to attend and give her views on her husband's polygyny application in court. Seek counselling and legal advice so that your decision is made with full information. See talaq & divorce.

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Yes; unpaid mahr becomes a debt owed by the husband and can be claimed in the Syariah Court after divorce.
If the marriage was consummated, the wife is entitled to the full mahr. If divorced before consummation, she is entitled to half the agreed mahr. The mahr does not lapse with divorce, nor even with death (it can be claimed from the estate).
Nor may the husband reclaim mahr already given, except in khulʿ with the wife's agreement. Bring the marriage certificate as proof of the mahr amount. See mahr.

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The mahr is not returned (except in khulʿ), while hantaran and gifts depend on custom, agreement and the court's decision.
Hantaran money is a custom, not a pillar of marriage. Gifts that have been fully given (hibah) are in principle not asked back; the Prophet ﷺ censured those who take back their gifts. Jewellery bought together may count as jointly acquired matrimonial property.
If there is a dispute, the Syariah Court will assess the status of each item. Avoid reclaiming gifts in a humiliating way. See mahr.

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A woman in the ʿiddah of a revocable talaq (raj'i) may not be proposed to at all; a woman in the ʿiddah of an irrevocable talaq (ba'in) or of death may be proposed to by hint only, not by an explicit proposal.
Allah permits hinting (taʿridh) to a woman in her ʿiddah, but forbids making secret promises and forbids the contract before the ʿiddah ends. A marriage contract during the ʿiddah is void.
A woman in a raj'i ʿiddah is still another man's wife and may be taken back, so even hinting is forbidden. Only after the ʿiddah ends may a formal proposal and engagement take place. See ʿiddah & rujuk.

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The wife may apply for fasakh at the Syariah Court if the husband's whereabouts have been unknown for the period set by law, or apply for an order presuming his death.
Act 303, s.52 (and the equivalent section in state Enactments) lists the husband's absence with whereabouts unknown for more than one year as a ground for fasakh. Failure to provide maintenance for three months may also be used.
The wife must show efforts to find her husband, such as a police report and advertisements. After the fasakh is confirmed, the wife observes the ʿiddah before she may remarry. See fasakh.

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Yes; clear words of talaq by phone or video call take effect just like words spoken face to face, because the husband's voice is heard directly.
The presence of the wife or witnesses is not a condition for a valid talaq. However, the question of proof arises: the wife must prove the voice was her husband's and what words were said. Recordings, witnesses who heard it or the husband's admission can help.
In Malaysia, such a talaq is still regarded as outside court, so it must be reported to be confirmed. The court will summon both parties. See talaq & divorce.

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In principle the power of talaq lies with the husband, but the husband may delegate that power to his wife (tafwid); the wife also has the routes of khulʿ, fasakh and taʿliq.
In tafwid, the husband says for example "divorce yourself if you wish"; if the wife promptly replies "I divorce myself", the talaq takes effect. The Prophet ﷺ once gave his wives a choice (the verse of takhyir), and they chose to stay.
In Malaysia, divorce must still go through the court. A wife who wishes to separate usually uses the route of khulʿ, fasakh or taʿliq. See talaq & divorce.

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Yes; asking for divorce without a reasonable cause is strongly condemned in the hadith, but asking for divorce because of harm or inability to continue the marriage is permitted.
The Prophet ﷺ said that a woman who asks her husband for a divorce without reason, the scent of Paradise is forbidden to her. Yet the wife of Thabit bin Qais was allowed khulʿ because she could not fulfil her husband's rights, even though her husband was a good man.
Reasonable causes include mistreatment, neglected maintenance, and fear of being unable to keep within the limits set by Allah. Seek counselling before making a decision. See counselling.

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After the ʿiddah of a revocable talaq (raj'i) ends (or after khulʿ/fasakh), the couple need a new marriage contract with a wali, two witnesses and a new mahr, as well as the wife's consent.
Allah forbids guardians and others from preventing a woman from returning to her former husband when they agree on reasonable terms. This differs from rujuk during ʿiddah, which needs no contract.
In Malaysia, the new contract is registered like an ordinary marriage through the religious affairs office. Make sure the number of remaining talaq is clear; after three talaq, a new contract is invalid without a marriage to another man first. See rujuk & remarriage.

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A divorced wife is still entitled to maintenance and housing during the ʿiddah of a revocable talaq (raj'i), but no longer has a right to a turn; the rotation is redivided among the remaining wives.
The right of qasm (nightly rotation) is only for wives within the marriage bond. However, a husband may not divorce one wife merely to deny her rights or to make way for a new wife in an unjust way.
A divorced wife is still entitled to mutʿah (consolatory gift), ʿiddah maintenance, jointly acquired matrimonial property and outstanding mahr. See maintenance (nafkah) and fiqh of polygyny.

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In Shafi'i fiqh, rujuk by words during the ʿiddah is valid even without witnesses, because witnessing rujuk is recommended (sunat) according to the authoritative view.
The verse at-Talaq 65:2 commands taking two just witnesses, which the majority understand as encouragement. Without witnesses, however, rujuk is hard to prove if there is a dispute, especially if the wife claims the ʿiddah has ended.
In Malaysia, rujuk must be reported and registered. An unregistered rujuk may leave the records showing that you are still divorced. See ʿiddah & rujuk.

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