President Droupadi Murmu has granted her formal assent to the Waqf (Amendment) Bill, 2025, transforming it into binding law. This significant legislative development follows days of heated debate in both Houses of Parliament and has sparked widespread political and legal reactions across the country. The bill, which seeks to amend the Waqf Act of 1995, was originally introduced in August 2024 but faced delays due to strong opposition and concerns raised by various political parties and Muslim organizations. It was eventually referred to a Joint Parliamentary Committee (JPC) for review.
The Waqf Act of 1995 provides the legal framework for the management and oversight of Waqf properties—endowments made by Muslims for religious, charitable, or community welfare purposes. These properties include mosques, graveyards, schools, orphanages, and other public utility assets, many of which are located in prime urban areas. The original intent behind these properties is the perpetual service of community welfare, and they are managed by Waqf Boards in each state, under the overarching supervision of the Central Waqf Council.
With the new amendments, the government aims to streamline the functioning of Waqf Boards and reduce alleged instances of corruption, encroachment, and mismanagement. One of the most contentious changes is the mandatory inclusion of up to four non-Muslim members in the Central Waqf Council, with at least two being women. This provision has been viewed by critics as an intrusion into the affairs of a religious minority.
Another major change under the new law gives senior administrative officers, above the rank of district collectors, the power to determine whether a piece of disputed land is a Waqf property or belongs to the government. Opponents argue that this effectively bypasses judicial processes and could be used to facilitate the acquisition of Waqf lands for non-religious or commercial purposes, further marginalizing the Muslim community.
Despite these concerns, the bill was passed in the Lok Sabha in early April 3, following a 12-hour-long debate, with 288 MPs supporting the legislation and 232 opposing it. The Rajya Sabha approved it on April 4, with 128 votes in favor and 95 against, sealing its parliamentary journey.
The legislation has been strongly opposed by several opposition parties, including the Congress, All India Majlis-e-Ittehad-ul-Muslimeen (AIMIM), and the Aam Aadmi Party (AAP), all of whom have denounced the law as discriminatory, anti-constitutional, and politically motivated. Prominent leaders such as Congress MP Mohammad Jawed, AIMIM MP Asaduddin Owaisi, and AAP MLA Amanatullah Khan have filed petitions in the Supreme Court, arguing that the amended law infringes upon the fundamental rights of Indian Muslims as guaranteed under Articles 25 to 30 of the Constitution, which ensure the right to practice, manage, and propagate religion freely.
In addition to legal battles, the new law has also triggered political tremors within the ruling National Democratic Alliance (NDA). In a surprising move, five senior leaders from the Janata Dal (United)—a key NDA ally led by Bihar Chief Minister Nitish Kumar—resigned from the party in protest against the law, signaling internal dissent just months before the Bihar Assembly elections, scheduled for later this year.
The central government, meanwhile, has defended the law as a progressive reform, emphasizing its goal to enhance accountability and prevent illegal occupation or misuse of Waqf properties. Government spokespersons have stated that the inclusion of non-Muslim members and administrative oversight will introduce diversity and transparency into the system, and that the law does not, in any way, infringe upon the religious freedoms of the Muslim community.
As the law now takes effect, all eyes are on the Supreme Court, which will hear the constitutional challenges in the coming weeks. The verdict is likely to have far-reaching implications not just for the Waqf system, but also for the broader conversation around minority rights, religious freedom, and state intervention in religious institutions in India.
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