Differences in religious practices among mosque youth communities in Semarang City do not automatically lead to conflict. Instead, the shared values and close social ties between Muhammadiyah (MU) and Nahdlatul Ulama (NU) are seen as key factors in maintaining harmony among Islamic communities.
This finding was revealed in the doctoral dissertation of Saka Mahardika Oktav Nugraha, a PhD student in the Social Studies Education (PIPS) Program at the Graduate School of Universitas Negeri Semarang (Unnes). The dissertation was presented at an open doctoral defense held on Wednesday (Jan 14) at Aula C7, Faculty of Social and Political Sciences (FISIP), Unnes, Gunungpati, Semarang.
Saka’s research examines the religious lives of four mosque youth communities: Muhammadiyah, NU, Jamaah Tabligh, and the Indonesian Islamic Propagation Institute (LDII). The study shows that although differences exist in worship practices, lifestyles, and religious symbols, open conflict among these groups is relatively rare.
“Muhammadiyah and NU share strong social and cultural closeness. Differences are not perceived as threats, but as variations in religious expression,” Saka said during his presentation.
In terms of worship, differences such as the recitation of basmalah in prayer, the use of qunut, and the number of tarawih prayer cycles serve as markers of each community’s identity. However, Saka noted that potential conflict more often arises from shallow religious understanding among lay youth, rather than from cadres or elites with strong religious literacy.
“The closeness between Muhammadiyah and NU is reflected in mutual respect in social spaces. Jurisprudential differences are not brought into a blame-oriented discourse,” he explained.
From a lifestyle perspective, mosque youth also display differences in fashion, consumption patterns, and social activities. Nevertheless, these differences tend to function as identity symbols rather than sources of conflict. Tension emerges only when religious symbols are interpreted rigidly and exclusively.
The study also identifies two communication models effective in mitigating potential conflict: formal communication through discussions, seminars, and inter-community forums, and informal communication through everyday interactions, peer preaching, and humor.
Cross-organizational collaboration is also evident in social movements such as Germas Berkat in Semarang, which involves members of NU, Muhammadiyah, and LDII. “Organizational identities are set aside. The focus is on combating social ills, not on sectarian differences,” Saka said.
Chair of the Board of Examiners and Dean of FISIP Unnes, Prof. Arif Purnomo, announced that Saka had passed the examination and was officially awarded the title of Doctor of Education. Saka is recorded as the eighth doctoral graduate of FISIP Unnes, completing his studies in four years and five months.
“The dissertation received an A grade, with a cumulative GPA of 3.96 and a distinction of with highest honors,” Prof. Arif stated.
Dissertation supervisor Prof. Juhadi, M.Si., praised Saka’s sensitivity to humanitarian values, tolerance, and diversity. According to him, religious differences among mosque youth should be viewed not as threats, but as contextual learning resources for Social Studies Education.
“This is reflective and relevant Social Studies education in response to national challenges. Do not stop at the dissertation—develop it further into public policy formulation,” he advised.
Meanwhile, Saka expressed his gratitude to lecturers, family members, and colleagues for their support throughout his academic journey. “Life must bring benefits to others. This doctoral degree is a moral responsibility to continue strengthening dialogue and tolerance,” he concluded.
