Was my divorce revocable or final, and what does the difference mean for me?

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَـٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا

O you who have believed, when you marry believing women and then divorce them before you have touched them [i.e., consummated the marriage], then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.

ٱلطَّلَـٰقُ مَرَّتَانِ ۖ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَـٰنٍ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا ٱفْتَدَتْ بِهِۦ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ

Divorce is twice. Then [after that], either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allāh. But if you fear that they will not keep [within] the limits of Allāh, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allāh, so do not transgress them. And whoever transgresses the limits of Allāh - it is those who are the wrongdoers [i.e., the unjust].

حَدَّثَنَا بِشْرُ بْنُ هِلاَلٍ، أَنَّ جَعْفَرَ بْنَ سُلَيْمَانَ، حَدَّثَهُمْ عَنْ يَزِيدَ الرِّشْكِ، عَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ، أَنَّ عِمْرَانَ بْنَ حُصَيْنٍ، سُئِلَ عَنِ الرَّجُلِ، يُطَلِّقُ امْرَأَتَهُ ثُمَّ يَقَعُ بِهَا وَلَمْ يُشْهِدْ عَلَى طَلاَقِهَا وَلاَ عَلَى رَجْعَتِهَا فَقَالَ طَلَّقْتَ لِغَيْرِ سُنَّةٍ ‏.‏ وَرَاجَعْتَ لِغَيْرِ سُنَّةٍ أَشْهِدْ عَلَى طَلاَقِهَا وَعَلَى رَجْعَتِهَا وَلاَ تَعُدْ ‏.‏

Imran ibn Husayn was asked about a person who divorces his wife, and then has intercourse with her, but he does not call any witness to her divorce nor to her restoration. He said: You divorced against the sunnah and took her back against the sunnah. Call someone to bear witness to her divorce, and to her return in marriage, and do not repeat it.

وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَٰجَهُنَّ إِذَا تَرَٰضَوْا۟ بَيْنَهُم بِٱلْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمْ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they [i.e., all parties] agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allāh and the Last Day. That is better for you and purer, and Allāh knows and you know not.

وَنُدِبَ إعْلَامُهَا بِهَا) لِئَلَّا تَنْكِحَ غَيْرَهُ بَعْدَ الْعِدَّةِ، فَإِنْ نَكَحَتْ فُرِّقَ بَيْنَهُمَا وَإِنْ دَخَلَ شُمُنِّيٌّ. (وَنُدِبَ الْإِشْهَادُ

It is recommended that he inform her of the rajʿah, so that she does not marry someone else after the iddah; and it is recommended to have witnesses.

وَ) حُكْمُهُ أَنَّ (الْوَاقِعَ بِهِ) وَلَوْ بِلَا مَالٍ (وَبِالطَّلَاقِ) الصَّرِيحِ (عَلَى مَالٍ طَلَاقٌ بَائِنٌ

Its ruling: what khulʿ produces, even without payment, and an explicit divorce in return for payment, is a final (bāʾin) divorce.

بِقَوْلٍ مَعَ نِيَّةٍ) أَيْ قَصْدٍ لِلرَّجْعَةِ، وَسَوَاءٌ الْقَوْلُ الصَّرِيحُ (كَرَجَعْتُ) زَوْجَتِي لِعِصْمَتِي وَارْتَجَعْتُهَا وَرَاجَعْتُهَا وَرَدَدْتُهَا لِنِكَاحِي

Rajʿah is by words with the intention of taking her back, whether explicit words such as "I have returned my wife to my marriage", "I have taken her back", or "I have restored her to my marriage".

وَنُدِبَ) لِلزَّوْجِ (الْإِشْهَادُ) عَلَى الرَّجْعَةِ

Witnesses to the rajʿah are recommended for the husband.

وَبَانَتْ) الزَّوْجَةُ مِنْهُ حَيْثُ وَقَعَ بِعِوَضٍ ثُمَّ الْعِوَضُ لِلزَّوْجِ أَمْ لَا بَلْ (وَلَوْ بِلَا عِوَضٍ) إنْ (نَصَّ عَلَيْهِ

With khulʿ she is separated from him with a final divorce, whether there was compensation or not, if the word khulʿ was used.

وَلَيْسَ مِنْ شَرْطِهَا) أَيْ الرَّجْعَةِ (الْإِشْهَادُ) عَلَيْهَا لِأَنَّهَا لَا تَفْتَقِرُ إلَى قَبُولٍ كَسَائِرِ حُقُوقِ الزَّوْجِ وَكَذَا لَا تَفْتَقِرُ إلَى وَلِيٍّ وَلَا صَدَاقٍ وَلَا رِضَا الْمَرْأَةِ كَمَا مَرَّ وَلَا عِلْمِهَا إجْمَاعًا … وَعَنْهُ) أَيْ الْإِمَامِ أَحْمَدَ (بَلَى) يُشْتَرَطُ لِصِحَّةِ الرَّجْعَةِ الْإِشْهَادُ عَلَيْهَا … وَتَحْصُلُ الرَّجْعَةُ (بِلَفْظِ رَاجَعْتُهَا وَرَجَعْتُهَا وَارْتَجَعْتُهَا

Rajʿah happens with words such as "I have taken her back". Witnesses are not a condition of rajʿah, and it does not need a guardian, a dower, the woman's consent, or (by consensus) her knowledge. A narration from Aḥmad makes witnesses a condition for it to be valid.