Divorce sorts the traditions almost as sharply as marriage does.
Islamic law has always permitted divorce and has several routes to it, weighted unequally: talaq pronounced by the husband, khula initiated by the wife usually with a financial settlement, and judicial dissolution. The form known as triple talaq, three pronouncements at once, was held void and criminalised in India in 2019, and had already been abolished in most Muslim-majority jurisdictions.
Jewish law requires the husband to give a bill of divorce, the get, and the wife to accept it. A husband who refuses leaves his wife an agunah, chained, unable to remarry within the tradition however long she has been civilly divorced. Every Jewish denomination treats this as a genuine injustice and they disagree about the remedy: prenuptial agreements enforceable in civil court, rabbinic annulment, communal sanction. The problem is unresolved and the number of women affected is not small.
Catholic teaching holds a consummated sacramental marriage to be indissoluble and offers no divorce at all. What it offers is the declaration of nullity, and the distinction is real rather than a technicality, though it is widely treated as one. The pastoral pressure falls on the divorced and civilly remarried, who were long understood to be barred from communion. Amoris Laetitia in 2016 opened, in a footnote and by way of a chapter on discernment, the possibility of readmitting them case by case. Four cardinals formally asked Pope Francis to clarify whether that was what the document meant. He did not answer, and bishops' conferences in different countries subsequently issued guidance that pointed in opposite directions and remains in force in both.
Orthodox Christianity permits remarriage, with a penitential second rite, and has done for centuries, which is one of the quieter but more consequential differences between the two halves of the ancient church.
Hindu tradition had no general provision for divorce, and Indian statute supplied one in 1955.