How political opportunism breeds extremism in Malaysia
By R. Paneir Selvam
10/03/2026
MALAYSIA often congratulates itself for avoiding the large-scale terrorist attacks that have scarred other parts of Southeast Asia.
Security agencies deserve credit: they have dismantled networks linked to the Islamic State, arrested radicalised youths, and disrupted transnational cells connected to Jemaah Islamiyah and Kumpulan Mujahidin Malaysia.
Nevertheless, the country’s counter-terrorism success story hides an uncomfortable truth. The ideological ecosystem that nourishes extremism is not created only by clandestine terrorist networks or online propaganda.
It is often fertilised by mainstream actors: religious demagogues, race-based organisations, and opportunistic politicians who weaponise identity for power.
The Malaysian state has focused heavily on security responses: preventive arrests, intelligence operations, and legislation such as the Security Offences (Special Measures) Act. These tools disrupt plots and dismantle networks.
But they treat the symptoms of extremism rather than its ideological soil. That soil is increasingly shaped by a toxic convergence of religious absolutism and ethno-political mobilisation.
Extremist ideology rarely emerges in isolation. It grows from narratives that portray society as a battlefield between believers and enemies, between one race and another, between a supposedly “pure” faith and a corrupted world. Terrorist organisations merely radicalise these narratives further, transforming them into violence.
(Image: LinkedIn)
In Malaysia, the early stages of this ideological ladder often appear in far more respectable spaces: religious places, political rallies, social media sermons, and NGO campaigns framed as defending religion or race.
Over the past two decades, certain religious preachers have propagated exclusionary interpretations of Islam that divide society into rigid moral categories. These narratives often portray minorities as threats, dismiss pluralism as weakness, and claim that Islam itself is under siege.
While such rhetoric does not always call for violence, it normalises hostility and moral absolutism, both of which are central ingredients of extremist recruitment.
Groups like the Islamic State rely on precisely these emotional triggers. Their propaganda frames global politics as a war against Islam, a message that becomes far more persuasive when domestic voices constantly reinforce the idea that Muslims are under existential threat.
This is where the political class enters the picture.
Malaysia’s political landscape has long been shaped by race-based parties and identity politics. Politicians across the spectrum both from government and opposition: frequently exploit religion and ethnicity as mobilising tools.
Campaign speeches warn voters that their faith, language, or privileges are under attack. Social media posts amplify fears of demographic replacement or cultural erosion.
Such rhetoric may deliver short-term electoral gains, but it comes with long-term security consequences.
When leaders normalise the idea that politics is a struggle for religious or racial survival, they validate the worldview promoted by extremists. The difference between mainstream identity politics and extremist ideology then becomes a matter of degree rather than principle.
This ideological overlap is particularly dangerous for young people navigating identity crises in an increasingly digital world.
In Malaysia, the early stages of this ideological ladder often appear in far more respectable spaces: religious places, political rallies, social media sermons, and NGO campaigns framed as defending religion or race.
Over the past two decades, certain religious preachers have propagated exclusionary interpretations of Islam that divide society into rigid moral categories. These narratives often portray minorities as threats, dismiss pluralism as weakness, and claim that Islam itself is under siege.
While such rhetoric does not always call for violence, it normalises hostility and moral absolutism, both of which are central ingredients of extremist recruitment.
Groups like the Islamic State rely on precisely these emotional triggers. Their propaganda frames global politics as a war against Islam, a message that becomes far more persuasive when domestic voices constantly reinforce the idea that Muslims are under existential threat.
This is where the political class enters the picture.
Malaysia’s political landscape has long been shaped by race-based parties and identity politics. Politicians across the spectrum both from government and opposition: frequently exploit religion and ethnicity as mobilising tools.
Campaign speeches warn voters that their faith, language, or privileges are under attack. Social media posts amplify fears of demographic replacement or cultural erosion.
Such rhetoric may deliver short-term electoral gains, but it comes with long-term security consequences.
When leaders normalise the idea that politics is a struggle for religious or racial survival, they validate the worldview promoted by extremists. The difference between mainstream identity politics and extremist ideology then becomes a matter of degree rather than principle.
This ideological overlap is particularly dangerous for young people navigating identity crises in an increasingly digital world.
(Image: Unsplash/ Christian Wiediger)
Recent arrests of Malaysian youths: some still minors illustrate how easily online radicalisation can occur. Encrypted platforms such as Telegram or Discord provide spaces where extremist propaganda circulates freely.
In these online communities, recruits encounter narratives about religious duty, heroism, and global injustice.
But these messages resonate only because they echo ideas already circulating in society. When young Malaysians hear political leaders constantly framing politics as a defence of religion, the leap to militant interpretations becomes psychologically easier.
Radicalisation thus follows a continuum. At one end lies everyday identity politics and sectarian preaching. At the other lies violent extremism. The transition from one to the other may involve online recruiters, but the underlying narratives are often familiar.
The same dynamic can be seen in cases involving migrant communities. Authorities recently dismantled a network among Bangladeshi workers who were raising funds and spreading ISIS propaganda. These migrants, often marginalised and socially isolated, are particularly susceptible to ideological messaging that offers belonging and purpose.
Nonetheless, even here, the ideological framework did not appear out of nowhere. Transnational extremist networks exploit global narratives of Muslim victimhood, narratives that gain credibility when echoed by political and religious actors in multiple countries.
Malaysia’s counter-terrorism strategy has rightly focused on law enforcement and deradicalisation. Rehabilitation programs, religious counselling, and psychological support have helped reintegrate former militants. Intelligence cooperation with neighbouring countries has disrupted cross-border networks.
But these policies operate downstream from the real problem.
The upstream battle is ideological. It requires confronting the ecosystem of hate speech, sectarian rhetoric, and ethno-religious mobilisation that permeates public discourse.
Unfortunately, this is precisely where political courage is weakest.
Religious hardliners command large followings. Race-based NGOs mobilise powerful voter blocs. Politicians who challenge these narratives risk losing electoral support. As a result, leaders often condemn terrorism while remaining silent about the rhetoric that incubates it.
Recent arrests of Malaysian youths: some still minors illustrate how easily online radicalisation can occur. Encrypted platforms such as Telegram or Discord provide spaces where extremist propaganda circulates freely.
In these online communities, recruits encounter narratives about religious duty, heroism, and global injustice.
But these messages resonate only because they echo ideas already circulating in society. When young Malaysians hear political leaders constantly framing politics as a defence of religion, the leap to militant interpretations becomes psychologically easier.
Radicalisation thus follows a continuum. At one end lies everyday identity politics and sectarian preaching. At the other lies violent extremism. The transition from one to the other may involve online recruiters, but the underlying narratives are often familiar.
The same dynamic can be seen in cases involving migrant communities. Authorities recently dismantled a network among Bangladeshi workers who were raising funds and spreading ISIS propaganda. These migrants, often marginalised and socially isolated, are particularly susceptible to ideological messaging that offers belonging and purpose.
Nonetheless, even here, the ideological framework did not appear out of nowhere. Transnational extremist networks exploit global narratives of Muslim victimhood, narratives that gain credibility when echoed by political and religious actors in multiple countries.
Malaysia’s counter-terrorism strategy has rightly focused on law enforcement and deradicalisation. Rehabilitation programs, religious counselling, and psychological support have helped reintegrate former militants. Intelligence cooperation with neighbouring countries has disrupted cross-border networks.
But these policies operate downstream from the real problem.
The upstream battle is ideological. It requires confronting the ecosystem of hate speech, sectarian rhetoric, and ethno-religious mobilisation that permeates public discourse.
Unfortunately, this is precisely where political courage is weakest.
Religious hardliners command large followings. Race-based NGOs mobilise powerful voter blocs. Politicians who challenge these narratives risk losing electoral support. As a result, leaders often condemn terrorism while remaining silent about the rhetoric that incubates it.
(Image: Unsplash/Melyna Valle)
This selective outrage is dangerous. It allows extremists to position themselves as the logical defenders of ideas already circulating in society.
When mainstream discourse repeatedly insists that religion or race is under attack, extremists simply take the next step: arguing that violence is justified to defend it. Breaking this cycle requires more than policing.
First, political leaders must abandon the cynical strategy of weaponising religion and ethnicity. Electoral competition cannot justify narratives that divide citizens into enemies and defenders of faith.
Second, religious authorities must actively counter the absolutist interpretations propagated by extremist preachers. Islam in Malaysia has historically coexisted with pluralism and cultural diversity. Reclaiming that tradition is essential for undermining radical narratives.
Third, civil society must challenge the growing normalisation of sectarian rhetoric. Extremism thrives when hateful ideas are tolerated as “just politics.”
Malaysia has shown that it can effectively dismantle terrorist networks. But dismantling an ideological culture that enables extremism is a far more difficult task.
If religious demagogues, race-based NGOs, and opportunistic politicians continue to inflame fears for political gain, the seeds of extremism will remain embedded in the national discourse.
Security operations can uproot militant cells. But unless Malaysia confronts the narratives that nourish them, new ones will inevitably grow. ‒ Mar 10, 2026
R. Paneir Selvam is Principal Consultant at Arunachala Research & Consultancy Sdn Bhd (ARRESCON), a think tank specialising in strategic and geopolitical analysis
When mainstream discourse repeatedly insists that religion or race is under attack, extremists simply take the next step: arguing that violence is justified to defend it. Breaking this cycle requires more than policing.
First, political leaders must abandon the cynical strategy of weaponising religion and ethnicity. Electoral competition cannot justify narratives that divide citizens into enemies and defenders of faith.
Second, religious authorities must actively counter the absolutist interpretations propagated by extremist preachers. Islam in Malaysia has historically coexisted with pluralism and cultural diversity. Reclaiming that tradition is essential for undermining radical narratives.
Third, civil society must challenge the growing normalisation of sectarian rhetoric. Extremism thrives when hateful ideas are tolerated as “just politics.”
Malaysia has shown that it can effectively dismantle terrorist networks. But dismantling an ideological culture that enables extremism is a far more difficult task.
If religious demagogues, race-based NGOs, and opportunistic politicians continue to inflame fears for political gain, the seeds of extremism will remain embedded in the national discourse.
Security operations can uproot militant cells. But unless Malaysia confronts the narratives that nourish them, new ones will inevitably grow. ‒ Mar 10, 2026
R. Paneir Selvam is Principal Consultant at Arunachala Research & Consultancy Sdn Bhd (ARRESCON), a think tank specialising in strategic and geopolitical analysis
