The recent discovery of an illegal four-storey settlement in Sungai Tekali, Hulu Langat, has reignited public debate over Malaysia’s management of the Rohingya refugee issue. The structure, allegedly built without planning approval on privately owned land, reportedly housed dozens of Rohingya refugees and contained makeshift utility connections and small commercial activities. Following widespread public attention, demolition works were initiated, while investigations focused not only on the occupants but also on the role of the landowner and possible enforcement failures.
The incident has understandably raised legitimate public concerns about illegal construction, public safety, security, enforcement of planning laws and governance. These concerns deserve serious attention. The rule of law requires that anyone: whether citizen, foreign national, landowner or facilitator who violates Malaysian law should be investigated and, where appropriate, prosecuted. Upholding the law is essential to maintaining public confidence and social harmony.
Reports indicate the alleged illegal structures were built on private land, and some former residents claim the units were constructed and rented out by the landowner over several years, rather than self-built by refugees. This raises a pointed question: how did the PBT allow the construction to go up in the first place? And if it was never approved, why wasn’t it demolished when first erected? What exactly has the PBT been doing all this while? These allegations should not be prejudged. They must be investigated thoroughly and resolved through due legal process to determine whether systemic failures, corruption, or other factors contributed to the situation.
Islam provides guidance that is highly relevant in such circumstances. While it commands believers to show compassion to those fleeing persecution, it also requires strict adherence to justice. The Qur’an states: “O you who believe! Stand firmly for justice, as witnesses for Allah, even if it be against yourselves, your parents or your close relatives.” (Qur’an 4:135). Justice therefore demands a balanced response: refugees fleeing hardship should be treated with compassion and protected on humanitarian grounds; violations of Malaysian law, including illegal construction, unlawful utility connections and exploitation by landowners, must be dealt with firmly; and finally, no refugee community should be collectively blamed for the actions of a few or for failures in enforcement and governance.
The Sungai Tekali episode illustrates why the Rohingya issue cannot be reduced to a simplistic choice between compassion and enforcement. Malaysia needs both: effective governance that safeguards national security and the rule of law, and a humane refugee policy that reflects the Islamic values of justice (ʿadl), mercy (rahmah) and human dignity (karamah). These objectives are complementary rather than contradictory.
The growing presence of Rohingyas in Malaysia warrants serious examination. Is this primarily the result of porous borders and enforcement challenges, or have corrupt practices including bribery involving syndicates or public officials contributed to the problem? Irregular migration is rarely driven solely by those seeking refuge. It is often sustained by a network of facilitators, including unscrupulous employers, landlords, document forgers, human trafficking syndicates and, where corruption occurs, public officials willing to abuse their authority for personal gain. If these enabling factors are not addressed, enforcement actions against migrants alone will never provide a lasting solution.
From an Islamic perspective, corruption (fasad) and bribery are among the gravest threats to justice and good governance. The Qur’an warns: “Do not consume one another’s wealth unjustly or offer it to the authorities in order that you may wrongfully consume a portion of the wealth of others while you know.” (Qur’an 2:188) Likewise, the Prophet Muhammad SAW said is reportedly to have said: “The Messenger of Allah cursed the one who gives a bribe, the one who accepts it, and the intermediary between them.” These texts remind us that those who facilitate illegal activities through bribery or abuse of public office bear a heavy moral responsibility. Exploiting vulnerable refugees for financial gain is not only a criminal offence but also a profound betrayal of the Islamic principles of amanah (trustworthiness), ʿadl (justice) and accountability.
At the same time, Islam cautions against collective blame. The Qur’an commands believers: “O you who believe! Stand firmly for justice, as witnesses for Allah, even if it be against yourselves, your parents or your close relatives.” (Qur’an 4:135). Justice therefore requires that each party be judged according to its own conduct. If a landowner, developer, employer or corrupt official has violated Malaysian law, they should be investigated and prosecuted. Likewise, refugees or migrants who commit offences must also be held accountable. However, it would be unjust to portray an entire refugee community as culpable for the actions of a few or for systemic failures in governance. The Sungai Tekali episode should therefore be viewed not merely as an immigration issue, but as a governance challenge. It exposes weaknesses in planning enforcement, border management, anti-corruption efforts and coordination among enforcement agencies. More importantly, it demonstrates that sustainable solutions require more than demolishing illegal structures; they require dismantling the criminal and corrupt networks that enable such settlements to emerge in the first place. Malaysia’s response should therefore rest on three mutually reinforcing pillars: firm enforcement of the rule of law, uncompromising action against corruption and human trafficking, and humane treatment of refugees in accordance with both international humanitarian values and the Islamic principles of justice, mercy and human dignity. Only by upholding all three can the nation preserve public confidence while remaining true to its moral and religious obligations.
