The rise of Islamic political movements in the Muslim World has been a sign of worry for the international community. In discussing Islamism in Singapore, it is perhaps more appropriate to ask whether there is Islamism in the country to start with given that the Singaporean state does not allow for any employment of religion in politics. This chapter will examine the unique form of Islamism in Singapore. It argues that Islamism in Singapore exist only if the concept of Islamism itself is nuanced and exist in varied expression ranging from the more violent expression of Islamism as demonstrated by the terror group Jemaah Islamiyah (JI) with the aim of establishing an Islamic Caliphate in Southeast Asia to issue-based mobilisation which aims to craft a larger religio-political space for Muslims in Singapore. It will begin by examining the concept of Islamism and its applicability in a minority Muslim context like Singapore. The paper will then examine the different expressions of Islamism in Singapore by taking the examples of the Jemaah Islamiyah terror group, the civil society group, Fateha.com (henceforth Fateha) and the issue-based Wear White movement. The paper will then conclude by highlighting the characterisation of Islamism in Singapore.

Singapore will celebrate her 50th year of independence in 2015. In spite of its small size and lack of natural resources, Singapore has achieved success to become one of the world’s leading economies. Besides sustained economic prosperity, a high level of social cohesion has characterised much of Singapore’s development over a span of 50 years, despite being the most religiously diverse nation. The absence of social upheaval since independence can be attributed to religious leaders who readily embraced the ethos of peaceful coexistence and cooperated with the state that played an effective custodial role through a strong legal framework, and strict enforcement of policies to manage religious diversity. It was evident that there is strong political resolve and social commitment in safeguarding the foundational principle of secularism without curtailing the freedom to practice one’s own religion. This tripartite state–community–religious sector relationship has been successful in keeping religious and racial discord at bay.

From its beginnings, Singapore can be considered as a “multicultural society”. Here, multiculturalism is not defined simply by the presence and experience of diversity within a society; it is also a political process that “describes a set of policies, the aim of which is to manage and institutionalize diversity by putting people into ethnic and cultural boxes, defining individual needs and rights by virtue of the boxes to shape public policy”. Much has been written to discuss the management of ethnic and religious diversity in Singapore. The “management of religious diversity” therefore, forms an integral part of governance in Singapore. This is even so, given that Singapore gained independence in 1965 amidst a tumultuous period. A momentary merger with Malaysia had exposed the deep tensions that run along ethnic lines, particularly between the Chinese and Malay populations. Coupled with this was an irreconciliable ideological difference over the concepts of “Malaysia for Malaysians” and “Malay Malaysia”. When a series of racial riots broke out in 1964, leading to an eventual separation between Malaysia and Singapore a year later, the PAP leadership then knew that diversity can tear society apart if not managed wisely. Traumatic events such as the racial riots proved crucial in shaping the political thinking of the early years of independence. A new national identity based on racial and religious harmony had to be forged.

It is therefore the aim of this paper to discuss the context and challenges that generate policy responses in post-independent Singapore. The task of documenting this process should help to ensure that good practices in governance are preserved for the memory of the next generation as Singapore enters her next phase of development.

This article aims to examine the religiosity of Muslim minority living in a Singapore secular state. This survey research draws on Stark and Glock's model of multidimensional religiosity while accommodating specific characteristics of Islamic piety in framing the religiosity. From 482 Singaporean Muslims participated in this survey, this study found that the majority of Singaporean Muslims are quite religious. The finding indicates that religion is a core of their identity and a significant component of their life in spite of living in a secular state. This study argues that Muslim's religious commitment can coexist within a secular framework due to Singapore secularism's unique nature. Similarly, it also asserts that Singaporean Muslims negotiate a prudent balance between their civil responsibilities as Singaporeans and their religious obligations as Muslims. This study implies that secularism is multifaceted in relation to different cultural, political milieus, and different religions. Thus, secularism should not always be crudely viewed as categorical resistance against religion.

Muslims in Singapore are minority under the rule of secular state. The main purpose of this study was to explore the. development of Islamic philanthropy in Singapore, especially regarding zakat distribution or other social worships. Further, the paper has analyzed that if Muslim Singaporeans prefer paying zakat independently or through institution and how big is the zakat fund that has been collected and distributed by Singaporean Islamic community to the recipients. This analysis of the study was based on qualitative research with content analysis. Meanwhile, considering that qualitative approach prioritizes interpretation of the data collected, the data presented in this study is the form of justification of opinions or arguments. This research reveals that despite the fact that Singapore is a secular state, government provide facilities for Muslim spending their zakat infaq and sadakah, through government owned institution i.e., Majelis Ugama Isam Singapura (MUIS) as well as private religion association such as Muhammadiyah and Jamiyah. Fundraising means, such as zakat and sadaqah, are performed using online payment methods like PayNow, eNETS online, and AXS. These funds are then allocated for social programs such basic services and supportive programs for the poor and needy, for building masjid (mosque) and madrasah (school), scholarships and funeral budget.