Some scholars maintain that such an intention is indeed required, citing Allah’s words: “if they desire reconciliation” (2:228). Ibn Taymiyyah said, “No one should be allowed to revoke the divorce unless he truly wishes reconciliation or to keep his wife in kindness.”

Others reply that the verse merely urges the spouses to make peace and forbids harm, without making the intention itself a formal condition. The first view, however, is the stronger one—and Allah knows best.

A rajʿah (revocation) is effected by explicit wording such as, “I have taken my wife back,” or equivalent phrases: “I have returned her,” “I have retained her,” “I have restored her,” and the like. According to the sounder opinion, it is also effected by intercourse, provided he intends thereby to revoke the divorce.

When a husband takes his wife back it is recommended that he summon witnesses; some even hold it obligatory, based on Allah’s command: “And call to witness two just men from among you” (65:2). This is one report from Imam Ahmad. Ibn Taymiyyah likewise stated, “No concealed revocation is ever valid.”

A woman who is in a revocable divorce remains a full wife for as long as her waiting-period lasts: she is entitled to maintenance, clothing, and housing, and she must remain in the marital home. She should beautify herself for him, hoping he may take her back. If either spouse dies during the ʿiddah each inherits from the other, and the husband may travel with her, seclude himself with her, and have marital relations with her.

The right of revocation ends when the waiting-period ends. Once she becomes pure after her third menstrual cycle she is no longer lawful to him except with a new marriage contract, a guardian, and two just witnesses, in accordance with the implicit meaning