EN.MUHAMMADIYAH.OR.ID, YOGYAKARTA — Different forms of worship do not necessarily reflect disagreement or deviation. According to Mukhlis Rahmanto, a member of the Council for Religious Opinion and Reform, many of these variations exist because the Prophet Muhammad himself taught more than one valid way to perform the same act of worship.
Mukhlis made the remarks during a religious lecture at KH Sudja Mosque in Yogyakarta on Monday (10/8). He explained that several variations in prayer are all supported by authentic prophetic traditions.
One example is the opening supplication recited after the takbiratul ihram. The Prophet taught several versions, including Allāhumma bā‘id bainī, Allāhu akbar kabīrā, dan wajjahtu wajhiya lilladzī faṭaras-samāwāti wal-arḍ.
“It turns out that all three were taught by the Prophet, peace be upon him, so we are free to choose any one of them,” Mukhlis said.
He explained that Islamic scholars refer to this phenomenon as tanawwu’, or legitimate diversity in religious practice where multiple forms originate from the Prophet himself. Therefore, he said, no one should criticize another Muslim simply for choosing a different version.
“Those who recite Allāhumma bā‘id bainī, should not criticize those who recite Allāhu akbar kabīrā. Likewise, those who recite Allāhu akbar kabīrā should not criticize those who recite wajjahtu. All of these narrations trace back to the Prophet,” he said.
Diversity Within the Sunnah
Mukhlis said the same principle applies to the recitation of basmalah during audible (jahr) prayers. Some imam recite bismillah aloud, while others say it quietly. Both practices, he noted, are supported by authentic hadith.
“Both practices are supported by hadith and were taught by the Messenger of Allah,” he said.
For that reason, Mukhlis criticized the tendency to associate certain prayer practices with particular Islamic organizations. He cited the common assumption that silent basmalah recitation belongs to Muhammadiyah, while audible recitation belongs to Nahdlatul Ulama.
“In reality, these hadith existed long before either Muhammadiyah or Nahdlatul Ulama. Both practices were taught by the Prophet,” he emphasized.
He also pointed to variations in the concluding salutation (salam) of prayer. Some narrations record the phrase assalāmu ‘alaikum wa raḥmatullāh, while others include the additional words wa barakātuh. Since both versions originate from the Prophet, neither should become grounds for condemning fellow Muslims.
Mukhlis also discussed isbal, the issue of garments extending below the ankles. He noted that numerous hadith address the subject from different perspectives, including narrations linking the practice to arrogance. Because the issue falls within the realm of scholarly interpretation rather than core matters of faith, Muslims should respect legitimate differences of opinion.
Following the Prophet with Knowledge
Mukhlis said diversity also appears in how Muslims emulate the Prophet in everyday life. Hadith scholars, he explained, include the Prophet’s physical appearance and personal habits as part of the Prophetic tradition. Consequently, Muslims who wear turbans, robes, or use the siwak out of a desire to follow the Prophet should not face criticism.
At the same time, those who choose clothing that reflects local customs should not be accused of abandoning the Sunnah. From the perspective of Islamic jurisprudence, he said, the primary requirement for clothing is that it fulfills the religious obligation of covering the awrah.
“The most important thing is that my awrah is properly covered,” he said while discussing appropriate attire for prayer.
Mukhlis argued that recognizing these legitimate differences should encourage mutual respect rather than division. Problems arise, he said, when people assume that only their own practice is correct and dismiss every other practice as wrong.
“There is no need to believe that only my way is the correct one,” he said.
He concluded by stressing that love for the Prophet Muhammad must be rooted in knowledge. Muslims are indeed commanded to follow the Prophet as the finest example, he said, but doing so requires studying the hadith and understanding the diversity within his teachings.
“Love must be grounded in knowledge,” Mukhlis said. “Knowledge reduces the ignorance that often gives rise to prejudice against others.”
