In Malaysia’s bustling urban centres, where skyscrapers, cars, and people jostle for space, cities like Kuala Lumpur face a unique challenge: accommodating the deceased in an ever-tightening land landscape.
As Kuala Lumpur rapidly expanded in the late 1990s and early 2000s, one proposed solution to free up space was the relocation of historic Chinese cemeteries, such as the Kwong Tong and Hokkien Cemeteries. This idea met strong resistance from Chinese clan associations, leading instead to efforts to preserve and beautify these historic sites[2].
According to a monument erected in 1925, KTC was founded in 1895, which was also the year the then-British government announced its establishment in the constitutional gazette. Therefore, we estimate that it is now at least 128 years old. – Lim Soo Lek, Kwong Tong Cemetery (KTC) president[3]
However, the debate has reignited in 2023, as the area once protected as a “Heritage Preservation Zone” has been reclassified as a “future commercial development zone” in the 2040 Kuala Lumpur Structure Blueprint Draft.
Increasingly, development encroaches upon these sanctuaries, with housing developers eyeing them for new projects.
In the face of rapid urbanisation, the question remains: Can the living and the departed find a way to coexist?
The Grave Situation
The Department of Statistics Malaysia reported a population increase to 33.4 million in 2023, alongside 206,525 deaths that year[4]. Between 2012 and 2016, Malaysia observed a notable rise in mortality rates across most states, with only Wilayah Persekutuan Putrajaya and Kelantan seeing a slight decline in 2016[5].
In Malaysia, burial ceremonies are deeply influenced by cultural beliefs and practices. Cemeteries are regulated under the Local Government Act of 1976, which requires them to be licensed by local councils[6].
Typically, cemetery land is allocated at a ratio of 1-2 hectares for every 5,000 to 10,000 people. In populations exceeding 200,000, this can total around 20 hectares[7].
In Kuala Lumpur, there are 301.6 hectares designated for cemetery sites, with 231.96 hectares specifically for non-Muslim cemeteries.
Notably, 87.7% (203.48 hectares) of this area consists of Chinese cemeteries located in Seputeh, Jinjang Selatan, Pudu Hulu, and Cheras[1].
In Kuala Lumpur there are 46 Muslim cemeteries, 21 of which are located within the city limits. These cemeteries cover a total of 74.23 hectares and are managed by the Federal Territory Islamic Religious Department (JAWI) and Kuala Lumpur City Hall (DBKL)[8].
They are distributed across three major areas: Bukit Jalil-Seputeh, Bandar Tun Razak-Sungai Besi, and the City Centre[9].
Public cemeteries for non-Muslims in Kuala Lumpur and Petaling Jaya are nearing full capacity, prompting residents to explore alternatives such as cremation or burial plots in districts like Rawang, Klang, and Kajang[10].
As of 2014, 80% of public and private burial sites in the denser parts of the city were either occupied or blocked. By 2019, many Chinese cemeteries were running out of burial plots[11].
Over here, burial plots in Chinese cemeteries grow scarce with over 70% of the space used up. – Lee Chun Kong, president of the Federation of Selangor and Kuala Lumpur Chinese Cemetery Associations[11]
The Cost Of After Life
In Malaysia, Muslims generally do not face the same land scarcity issues as non-Muslims. Burial plots in Muslim public cemeteries are more affordable, typically costing between RM300 and RM600 as of 2014.
Funeral services for Muslims are also less expensive compared to those of other religions. For instance, a mosque may charge RM600 for washing and shrouding the body (kafan), while a basic tombstone can cost less than RM1,000[10].
Most Muslims are buried at public cemeteries. Normally, private cemeteries are for public figures or those who made their bookings earlier. – Zulkifli Haron, Fiqrah Funeral Services[10]
In contrast, Chinese communities often consider feng shui when selecting burial plots, which can increase the value and demand for certain locations. There is a growing trend toward pre-purchasing burial plots as part of financial planning, driven by rising land costs and the desire for peace of mind.
You never know what will happen tomorrow. I could be using this [plot] sooner than I imagine. – Chen[12]
Some individuals view burial plots as long-term investments. For example, Chen purchased a family plot for ten people in a private cemetery in Semenyih in 2016 for RM160,000, which could fetch a selling price of RM280,000 by 2018. By 2024, prices are expected to soar further[12].
Afterlife planning and burial plot investment are more common today, partly due to the rising cost [of land]. It is a fact that the Klang Valley is running out of land. If you do not mind a columbarium, then that is fine, but most Chinese still prefer the ‘landed’. – Chia, a burial plot agent with over 20 years of experience[12]
The shortage of burial land has led to a niche market for private memorial parks and columbariums, with companies like Nirvana Memorial Garden catering to high-end clients.
These private operators offer luxurious burial plots and columbarium niches at premium prices, with some family plots costing between RM600,000 and RM1 million[10].
For Christians, funeral services can range from RM3,000 to RM20,000, depending on the choice of casket and other service elements.
Hindus typically cremate their deceased and scatter the ashes in the sea or a river, often using locations like Port Klang or Templer’s Park, and sometimes sending ashes to India for dispersal in the Ganges River. The costs for Hindu cremations can range from RM1,800 to RM25,000[10].
Turning In Their Graves
Given the demand for burial space in Malaysia’s urban areas, various strategies have been adopted.
For Muslims, who cannot opt for cremation, one solution is the reuse of graves in cemeteries older than 90 years—a practice approved by the Jabatan Agama Islam Wilayah Persekutuan (JAWI) in 1992. This approach is also a necessity in other land-scarce countries, such as Singapore.
The cemetery is already full, and there is no available space to expand its area. Therefore, it is recommended that the old cemetery be reused by implementing the following method: piling soil on top of old graves in the cemetery area up to 4 feet high. This approach is particularly suitable for low-lying cemeteries. – Office of Selangor Mufti in 2004
To address the demand for burial space, officials have expanded Muslim cemetery areas into forest reserves and lands outside Kuala Lumpur, such as the KL-Karak Cemetery, now one of the largest in the city[6].
The Penang Islamic Religious Council also implemented strategies to ensure sustainable burial site use, estimating that current burial grounds will suffice for at least 20 years.
The relative availability of burial plots in densely populated Penang may also result from interstate migration, which has increased the population in urban areas like Kuala Lumpur.
We have gone through the statistics and worked out a plan to ensure there will be enough burial grounds over the next 15 to 20 years. – Datuk Abdul Malik Abul Kassim, e Penang Islamic Religious Council chairman[13]
For non-Muslims, especially in Kuala Lumpur and Petaling Jaya, reburial has become common due to limited land and high costs.
This practice often involves interring a new body over an older one after several years or cremating subsequent family members and placing their urns in the same plot.
Many people are opting to rebury, which is two-in-one, or where allowed, even three-in-one. – Francis J. Mascrinhos @ Pope of Norman Funeral Services[10]
Land scarcity has also made cremation a more practical choice. Buddhist and Taoist communities increasingly turn to cremation due to the high cost of burial plots.
In Penang, for instance, approximately 90% of people now choose cremation over traditional burial, with only two to three burials per month at the Batu Lanchang burial site[6].
They may bury other relatives in the same plot, as long as six years have lapsed from the last burial. – Datuk M. Ramachandran, Penang Hindu Endowment Board (PHEB) executive director[13]
While cremation offers a cost-effective alternative, it has environmental consequences, emitting significant carbon dioxide and releasing mercury from dental fillings during the process[14].
Burying The Hatchet
The tradition of burying the dead in Malaysia has largely remained unchanged across generations, while in more developed countries, there has been a shift toward “green funerals” to minimize environmental impact. Malaysia has yet to fully embrace this trend.
One step toward more eco-friendly funerals is the use of eco-caskets, made from recycled materials. Companies like Eco Casket produce caskets that are 60% lighter than traditional wooden ones and are free from harmful chemicals, making them odourless and environmentally safer.
Xiao En Memorial Park is another pioneer, offering eco-burial ceremonies. In late 2023, the ashes of Soon Ngu Gin were buried in a simple burial pit, covered with flower petals and soil. The entire service, excluding cremation costs, was priced at RM2,800.
In rapidly growing Selangor, there are plans to allocate a two-acre garden within a seven-acre site specifically for ash burials, where up to 87,000 burials can take place without the use of markers or tombstones, further supporting a sustainable approach to honouring the deceased.
Some of the housing developments in recent years have complied with the requirement that Muslim and non-Muslim burial grounds be included in their projects, and because of this, we can identify land for this project. – Selangor senior exco member Datuk Teng Chang Khim[15]
The burial of ashes, such as those at Xiao En Memorial Park, promotes sustainable land use, as the ashes merge with the soil or are naturally absorbed underground, allowing the land to be reused for future burials.
In Malaysia, practices like reusing old graves, expanding cemeteries into forest reserves, and opting for cremation have helped address the need for dignified resting places.
However, graveyards and cemeteries serve as more than just burial sites; they are sacred spaces where families can visit, reflect, and maintain a tangible connection to their loved ones.
As urban areas contend with limited land, the challenge lies in managing these spaces in a way that honours both the departed and the enduring bonds of family.
Explore our sources:
- Goh, H.C. & Ching, F.E. (2020). Acceptable use of Chinese cemeteries in Kuala Lumpur as perceived by the city’s residents. Urban Forestry & Urban Greening, 55, 126837
- Sinar Harian. (2021). Urus tanah kubur secara sistematik. Link
- Mustahafa, A. (2023). Move to preserve oldest cemetery in Kuala Lumpur. Link
- Department of Statistics Malaysia. (2023). The Population of Malaysia. Link
- National Institute of Health. (2020). MALAYSIAN HEALTH AT A GLANCE 2018. Link
- Noor Sabrina. (2020). There isn’t enough land to bury the dead in KL. Do we have to dig up old graves now? Cili Sos. Link
- Islamic and non-Islamic Cemetery Planning Guidelines (1999). Garis Panduan Perancangan Tanah Perkuburan Islam Dan Bukan Islam, Majlis Mesyuarat Kerajaan Negeri Bil.1348.
- Utusan Online (2012). Tanah Pekuburan Masih Cukup, Juani Munir Abu Bakar, Arkib:30/11/2012. Link
- Tan, W.V., Mohsin, A., Abd Rahman, M.S., Ling, G., Tan, L.C. & Toh, M.L. (2020). The Effects Of Proximity To Cemetery On Purchasing Residential Properties In Malaysia. INTERNATIONAL JOURNAL OF SCIENTIFIC & TECHNOLOGY RESEARCH VOLUME 9, ISSUE 03, MARCH 2020. Link
- Boo,S.L. (2014). Even in death, no escape from rising prices. Malay Mail. Link
- Lai, A. (2019). Rising cost of funerals sees more people opting for cremation. The Star. Link
- Chew, R. (2018). ‘Investing’ in burial plots. Edge Property. Link
- Teng., A & Trisha, N. (2019). Ample land for the dead but not the living. The Star. Link
- McManus, J. (2015). The world is running out of burial space. BBC. Link
- The Star. (2023). Permanent rest and recreation. The Star. Link
