The Newly Appointed Mufti of Malaysia’s Federal Territories Faces Formidable Challenges

The office of the Mufti of the Federal Territories has frequently been characterised as a “hot seat”, owing to its institutional proximity to the Yang di-Pertuan Agong at the federal level and its history of being occupied by distinguished ulamas (scholars of Islamic law) such as Dr Zulkifli Mohamad al-Bakri and Dr Luqman bin Haji Abdullah. The mufti’s role, especially in issuing fatwas (religious decrees), can be highly consequential, but the introduction of the Federal Territories Mufti Bill in July 2024 has further heightened scrutiny of the office, which will be elevated in stature and authority by the legislation. The progress of the bill has been paused, but it permeates public and institutional discourses surrounding the current Mufti of the Federal Territories. 

Ahmad Fauwaz bin Fadzil Noor was appointed to the position on 23 May 2025. He hails from Alor Setar, Kedah, and is the son of the late Fadzil Noor, an eminent political and religious figure who served as president of Parti Islam SeMalaysia (PAS) from 1989 to 2002. His older brother Muhammad Faiz Fadzil is the current Secretary-General of Amanah (Parti Amanah Negara, or National Trust Party, founded by former PAS members). Before his appointment, Fauwaz was a member of the akīdah (faith) expert panel for the Perak Islamic Religious Department.

His appointment generated considerable commentary, but he was generally well-received. However, every stance or approach he takes will be subjected to scrutiny and criticism, and any missteps could readily jeopardise his position. As the Mufti of the Federal Territories (Kuala Lumpur, Putrajaya, and Labuan), he will advise the Yang di-Pertuan Agong and bear the responsibility of embodying and safeguarding the image of Prime Minister Anwar Ibrahim’s Madani ethos.

Ahmad Fauwaz’s appointment was announced by the Minister in the Prime Minister’s Department (Religious Affairs), Dr Mohd Naʾim Mokhtar, following the consent of the Yang di-Pertuan Agong, Sultan Ibrahim. The process adhered to Section 32 of the Administration of Islamic Law (Federal Territories) Act 1993, which aligns with the mufti appointment requirements of the Mufti of the Federal Territories Bill.

Given his lineage — being the son of a former PAS president and the sibling of a senior Amanah leader — his appointment has been welcomed across partisan divides… Nevertheless, the political sensitivities surrounding his office became apparent almost immediately.

Fauwaz holds academic qualifications in Sharīʿah (Islamic law) from both al-Azhar University and the University of Malaya, and has undergone formal iftāʾ (process of issuing a fatwa) training at the Dār al-Iftāʾ in Egypt, a traditional religious institution renowned for upholding the doctrines and approaches of the Ahlus Sunnah wal Jama’ah school. Some parties consider Fauwaz a candidate who has already met the Bill’s criteria, even though it has not yet been passed.

According to Dr Ayman al-Akiti, a member of the Selangor State Fatwa Committee, Fauwaz is also distinguished by his critical stance towards the hardline Salafi-Wahhabi orientation. In 2011, Fauwaz translated and published al-Insāf by Shaykh ʿUmar ʿAbdullah Kamil, a text refuting Wahhabi positions on bidʿah (religious innovation). Ayman, who is personally close to Fauwaz, claimed that Fauwaz has consistently demonstrated openness to dialogue across divergent ideological spectrums. Spiritually, Fauwaz is affiliated with the Shādhilīyah Ṣūfī order, while simultaneously maintaining warm relations with Malaysia’s traditional pondok networks, particularly those in Kelantan.

Given his lineage — being the son of a former PAS president and the sibling of a senior Amanah leader — his appointment has been welcomed across partisan divides. Amanah’s Deputy President, Dr Mujahid Yusof, characterised the new Mufti as a moderate figure capable of advancing the Madani agenda within contemporary governance, whereas Azhar Yahya, PAS Commissioner for the Federal Territories, viewed the appointment as an opportunity to elevate the institution of the mufti to greater distinction.

Nevertheless, the political sensitivities surrounding his office became apparent almost immediately. Shortly after assuming his post, Fauwaz was criticised by PAS rising star Nushi Mahfodz, who accused him of disparaging the party by categorising it as merely a ḥarakī (Islamic movement-oriented) organisation during a workshop organised by a private company. He was swiftly defended by Imam Muda Asyraf, a prominent young preacher, underscoring how Fauwaz’s dual affiliations with Malaysia’s two major Islamic political traditions — PAS and Amanah — render his position highly vulnerable to political contestation.

Beyond political dynamics, the Mufti of the Federal Territories also operates under close public observation. The religious authorities overseeing Selangor and Kuala Lumpur grapple with the task of advancing a more sophisticated and inclusive vision of Islam. Selangor and Kuala Lumpur serve as centres of political, cultural, economic, and religious activity. They are also inhabited by diverse social strata and communities of belief, including non-Muslims as well as non-citizen Muslims. Hence, religious traditions that are not inclusive, or that fail to reflect the urban dynamics and cosmopolitan character of these two localities, must be evaluated.

The jurisdiction of the Federal Territories extends to Labuan, formerly part of Sabah. The Labuan branch of the Mufti’s Office defines its functions as “examining and providing responses to community inquiries within the Federal Territory of Labuan, conducting research on fatwas and manuscripts, and assessing their contemporary relevance in addressing the challenges faced by the Muslim community in Labuan”. This raises critical questions regarding the extent to which the distinctive socio-religious context of Labuan has been taken into account, given its historical, cultural, and jurisprudential affinities with Sabah, whose fiqh orientation (Fiqh Sabahi) diverges considerably from that of Kuala Lumpur. Fauwaz will have to strike a delicate balance of asserting his convictions while managing differences.

Fauwaz must also contend with intra-institutional contestations, particularly with the outspoken Mufti of Perlis, Dr Mohd Asri Zainul Abidin, who had previously criticised former Federal Territories Mufti Dr Luqman Abdullah at a public forum in Putrajaya — a departure from the customary avoidance of open confrontation. Asri has been one of the most vocal opponents of the Federal Territories Mufti Bill.

All these dynamics underscore the formidable challenges confronting Ahmad Fauwaz. He has articulated from the outset that he regards fatwas as instruments of societal solution rather than provocation, emphasising an orientation towards maqāṣid al-sharīʿah (higher objectives of Islamic law). In expressing commitment to dialogue as a means of defusing tensions and addressing contentious issues, Fauwaz has articulated a moderate and inclusive vision that bodes well for his role as mufti and that can inform the ongoing debates over the Bill.

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