Singapore, a small island nation known for its cultural diversity and economic strength, is home to a Muslim minority comprising approximately 15.6% of its population[1]. Within this secular, multiracial society, Muslim youths encounter unique challenges in balancing their religious identity with the expectations of a rapidly modernising world. As the country embraces secularism while maintaining a multicultural environment, young Muslims must navigate their faith in a way that reconciles their religiosity with the realities of living in a globalised, secular society. This experience is often shaped by both internal community expectations and broader societal influences.
The religiosity of Muslim youths in Singapore holds significance not only within the Muslim community but also for the overall fabric of the nation. Understanding how young Muslims negotiate their religious beliefs and practices in the face of contemporary challenges provides insight into the broader dynamics of social cohesion and religious pluralism in Singapore. Factors such as secularism, changing norms and alternative viewpoints contribute to the shaping of their religious experiences and identity. We shall explore these contemporary influences, highlighting how young Muslims adapt their faith and religious practices while contributing to the discourse on the intersection of tradition, modernity, and religion in Singapore’s diverse and secular society.
Islam in Singapore
The Islamic presence in Singapore has been a significant component of the nation’s religious tapestry since its modern inception. The Muslim populace in Singapore is predominantly of Malay ethnicity, with substantial Indian minorities, as well as others. Consistent with the broader Malay Archipelago, the majority of Singaporean Muslims who are Sunnis subscribe to the Shafi’i school of Islamic jurisprudence (madhhab). This particular tradition was disseminated throughout the region primarily through the activities of Hadhrami merchants, who engaged in both commercial endeavours and religious propagation (da’wah)[2]. Many of these traders established permanent residency in the area, forming matrimonial alliances with the indigenous population and thereby creating a lasting demographic and cultural impact. The Islamic scholarly tradition is represented in Singapore through various educational institutions. These include full-time madrasahs (Islamic schools), such as Madrasah Aljunied Al-Islamiah, as well as numerous part-time religious education centres and informal study circles (halaqahs) conducted in mosques and private dwellings. It is noteworthy that a considerable segment of the Muslim community, particularly those of Indian descent, adheres to the Hanafi school of jurisprudence[3]. Additionally, there is also a tiny percentage of Shia Muslims in Singapore, with Al-Burhani Mosque being dedicated to the Dawoodi Bohra Shia community, and the Jaafari Muslim Association for the Ithna ‘Ashari Shia community.
Furthermore, the influence of Sufism (tasawwuf) is strongly observed in Singaporean Muslim practices, manifested in Mawlid gatherings, collective remembrance (dhikr) sessions, and the presence of Sufi orders (tariqa) in communal spaces. This spiritual dimension of Islam can be traced to the Sufi practitioners who settled in the region, including Hadhrami merchants who brought with them the Ba ‘Alawi Sufi tradition from Hadramawt, Yemen[4].
Additionally, the Islamic Religious Council of Singapore (MUIS), established in 1968, serves as a pivotal institution in governing Muslim affairs in Singapore, harmonising religious practices with the nation’s secular framework. It oversees important aspects of Muslim life, including mosque administration, halal certification, and Islamic education — thereby addressing the community’s religious and social needs. MUIS has significantly shaped the Muslim community’s approach to religious observance within a multicultural context, ensuring that Islamic principles align with broader societal norms. These endeavours position MUIS as a vital intermediary between the Muslim community and the state, fostering both religious integrity and civic participation.
Religiosity in the Singaporean Muslim Context
Islamic religiosity, particularly in the Singaporean context, is a complex construct that encompasses not only beliefs and practices but also ethical conduct. The multidimensional nature of Islamic religiosity is reflected in various measurement scales developed by researchers, such as the Muslim Religiosity-Personality Inventory (MRPI) paper published in 2005[5]. This instrument assesses two primary dimensions: the Islamic worldview, which gauges the depth of essential Islamic creed; and the religious personality, which evaluates worship practices and interpersonal relationships with others.
In Singapore, the expression of religiosity among Muslim youth often involves a delicate balance between adhering to traditional Islamic values and adapting to the demands of a modern, secular society. This balance is exemplified by the Singapore Muslim Identity (SMI) initiative, which encourages Muslims to maintain core Islamic principles while adopting a progressive, adaptive, and inclusive religious outlook[6]. The SMI initiative highlights the evolving nature of religious expression in Singapore, where Muslims are encouraged to integrate their faith with the realities of contemporary urban life. This adaptive approach to religiosity demonstrates how Islamic principles can be applied flexibly in different sociocultural contexts, while still maintaining their fundamental integrity.
Furthermore, from a paper published in 2019, it has been identified that Muslims in Singapore generally have a higher level of religiosity compared to their peers from other religions, with 90% of those aged between 18 to 25 being found to be steadfast in their religious conviction[7]. Despite these high levels of religiosity, younger generations of Muslims were identified to be less religious than the older generation. This is in line with the trend of decreasing religiosity among religious adherents in the country.
Navigating Secularism
Singaporean Muslim youths face significant challenges in negotiating their religious identity within the framework of a secular state. Singapore’s commitment to secularism, which separates religion from political administration and public institutions, can create tensions for young Muslims seeking to express their faith in public domains.
This complex interplay between religious expression and secular norms is exemplified by ongoing debates, such as the wearing of the hijab in certain professions such as nursing and uniformed services[8]. It took a long time before Muslim women were allowed to wear the tudung in the healthcare sector in 2021. However, restrictions still remain for students in public schools, as well as personnels working in uniformed services such Home Team and Singapore Armed Forces (SAF), as a strict public secular image needs to be maintained. While external expressions of religion do not fully measure the religiosity of a person, letting them have the agency to be able to choose to wear them in these spaces would ease the tensions these young Muslims have in a secular environment, and thrive.
Changing Norms
The tendency for younger Singaporean Muslims to self-identify as less religious compared to their older counterparts can be attributed to several factors. These include evolving societal norms, increased exposure to diverse perspectives, and shifting interpretations of what defines religiosity. However, it is important to note that this self-reported lower religiosity does not necessarily indicate a decline in faith or religious practice. Rather, it may reflect a more introspective and nuanced approach to religion among the younger Muslim generation. These individuals may adopt a more modest stance when assessing their own religiosity, demonstrating a critical and reflective engagement with their faith. This shift in self-perception could suggest a more complex understanding of religious identity rather than a simple decline in religious commitment or belief.
One notable example of this trend is the reduced prevalence of young people attending physical religious gatherings and classes compared to the older generation. In the past, these communal gatherings were vibrant, serving not only to strengthen religious devotion but also to reinforce bonds among families and friends. The decline of such gatherings can be partly attributed to the dismantling of communal housing structures, such as traditional villages called kampungs, where such venues ease the process of having mass communal gatherings. Additionally, the rise of social media has made religious content and resources more readily accessible online. Consequently, the weakening of these physical communal bonds may lead to a perceived decrease in religiosity, as younger Muslims are less engaged in traditional, in-person religious spaces.
Alternative Views
Another factor contributing to the challenge of maintaining religiosity among younger Singaporean Muslims is their evolving perspectives on engaging with religion. With better educational opportunities and increased attendance at local universities, many young people are exposed to diverse methods of engaging with religion. While, as previously mentioned, this does not necessarily signify a decline in faith, a lack of solid grounding in religious knowledge may inadvertently lead to confusion regarding their beliefs and expressions of religiosity. Although Islam encourages critical engagement with different viewpoints – as can be seen in the history of Islamic intellectual tradition where Muslim scholars actively engage with a plethora of different views – this can present challenges for some youths in attaining religious conviction (yaqin), a fundamental aspect of the faith. This is particularly true when some of these viewpoints may be contrary to Islamic values and ethos. One not equipped with the proper tools to make sense and expound on these different, and possibly, conflicting views have the tendency to fall into more confusion.
A more extreme issue arising from this exposure is the risk of young people encountering alternative extremist religious views that contradict Singapore’s pluralistic, multicultural, and secular society. For instance, in 2022, a self-radicalised 18-year-old was detained for planning acts of armed violence both in Singapore and overseas[9]. This included targeting members of the Sufi and Shia communities and planning to bomb the Maqam Habib Noh shrine, deeming the gravesite un-Islamic. Cases of online radicalisation like this often occur due to unrestricted access to extremist ideologies via social media and a failure to verify these deviant and harmful understandings with local religious authorities who are equipped to address and clarify such doubts.
Proposed Initiatives and Concluding Remarks
In response to these challenges, various initiatives have been implemented in Singapore to support Muslim youth in maintaining their religiosity. One such initiative is the SMI programme mentioned previously, that aims to foster a progressive and inclusive Islamic identity that is compatible with Singapore’s multiracial and multireligious society. The initiative emphasises ten desired attributes for Singaporean Muslims that can be emulated, including being firm upon Islamic principles while adapting to changing context, appreciating one’s own civilisation and history and the civilisation of others, and being well-adjusted as a contributing member to a multi-religious and secular society.
Adding on, recognising the critical role of religious teachers in guiding youth, the Asatizah Recognition Board (ARB), established under MUIS, oversees the Asatizah Recognition Scheme (ARS) to officially recognise and regulate religious educators in Singapore. This initiative ensures that asatizah (religious teachers) meet specific qualifications and uphold high standards in their roles, including leading formal classes, delivering Friday sermons, conducting public lectures, and more. The scheme sets forth a series of requirements and credentials that these educators must possess in order to qualify. Additionally, the ARB provides continuous training and professional development opportunities to help educators stay current with the needs of the community. These training programmes focus on addressing ever-evolving social and contemporary issues, ensuring that the asatizah are not only knowledgeable in Islamic teachings but also well-equipped to engage with the community in a way that is both relevant and progressive.
Furthermore, more communal initiatives are needed, as they are essential to engage youth, focusing on reinforcing their religious identity and foundation while encouraging an appreciation of diverse perspectives. These efforts aim to enhance social cohesion and prepare young Muslims to navigate and succeed within a pluralistic, secular society. Such initiatives help shape a Muslim identity that remains true to Islamic values while being contextually relevant to Singapore’s distinct multicultural environment, ensuring that young Muslims can thrive in both their faith and the broader community.
As Singapore continues to evolve, so will the challenges faced by Muslim youth and the strategies to address them. Future research could explore the long-term effects of these initiatives on youth religiosity and how the concept of Islamic religiosity itself may evolve in response to contemporary challenges. Ultimately, the experience of Singaporean Muslim youth offers valuable insights into the broader question of how religious communities can maintain their faith and identity while actively participating in modern, secular societies. Their journey in navigating these challenges contributes to the ongoing global discourse on religious pluralism, social cohesion, and the role of faith in the modern world.
[1] Department of Statistics Singapore. (2021). Singapore population census of 2020, statistical release 1. https://www.singstat.gov.sg/-/media/files/publications/cop2020/sr1/cop2020sr1.ashx
[2] Tan, J. (2018). Singapore’s Arab community traces ancestral roots to Yemen’s Hadhramaut Valley. Arab News. https://www.arabnews.com/node/1342016/amp
[3] Chanbasha, A. R. (2021). Indian muslims in singapore: History, heritage and contributions. Centre for Research on Islamic and Malay Affairs.
[4] Abaza, M. (1997). A mosque of Arab origin in singapore: History, functions and networks. Archipel, 53(1), 61–83. https://doi.org/10.3406/arch.1997.3392
[5] Krauss, S. E., Hj Hamzah, A., & Abd Hamid, J. (2005). The muslim religiosity-personality inventory (Mrpi): Towards understanding differences in the islamic religiosity among the malaysian youth. Pertanika Journal of Social Science & Humanities, 13(2). https://core.ac.uk/download/pdf/42990809.pdf
[6] Majlis Ugama Islam Singapura. (2006). Risalah for building a Singaporean muslim community of excellence (2nd ed.). Majlis Ugama Islam Singapura. https://www.muis.gov.sg/-/media/Files/OOM/Resources/Risalah-eng-lr.pdf
[7] Mathews, M., Lim, L., & Selvarajan, S. (2019). Religion in singapore: The private and public spheres. Institute of Policy Studies. https://lkyspp.nus.edu.sg/docs/default-source/ips/ips-working-papers-33—religion-in-singapore-the-private-and-public-spheres.pdf
[8] Hwee Min, A. (n.d.). NDR 2021: Nurses in public healthcare sector will be allowed to wear a tudung with uniforms from November. CNA. Retrieved 11 September 2024, from https://www.channelnewsasia.com/singapore/nurses-can-wear-tudung-public-hospitals-uniform-national-day-rally-2021-2143126
[9] Singam, K. V., & Hasbi, A. H. (n.d.). Commentary: How Singapore can tackle the growing spectre of teen terrorism. TODAY. Retrieved 11 September 2024, from https://www.todayonline.com/commentary/commentary-how-singapore-can-tackle-growing-spectre-teen-terrorism-2119616
Abdillah Ammar is currently an undergraduate in the National University of Singapore double majoring in Political Science & minoring in Malay Studies. He is also taking a part-time degree majoring in Hadith at Al-Madinah International University. His research interests include Sufi metaphysics, comparative politics and the role of customs in the Islamic legal tradition.
