The Waqf Law Amendment Bill, introduced by the central government, has now cleared its final hurdle in Parliament and is on its way to becoming law. It has sparked intense public and political debate, primarily due to its ties with longstanding disputes such as the one affecting hundreds of families in Munambam, Kerala. This development comes after a series of events that highlighted the difficulties faced by ordinary citizens due to the lack of clarity in the existing Waqf laws.
At the core of the controversy is the struggle of Munambam residents who have occupied the disputed land for generations and had legally purchased it over three decades ago. Tensions escalated when the Waqf Board suddenly laid claim to the land, branding these residents as illegal occupants. This sparked protests, culminating in a 172-day hunger strike. The issue attracted wide attention, particularly from Kerala's Catholic community, which viewed the situation as an attack on the rights and dignity of vulnerable groups.
Amid this turmoil, the Christian community—especially Catholics—became the focus of targeted campaigns. Some media outlets and online commentators increasingly portrayed the Church and its institutions as being hostile to Muslim interests. A recently published article revived such allegations under the pretense of balance, even though similar claims had previously drawn criticism for lacking factual basis during earlier Waqf-related controversies.
Efforts have also been made to depict the Catholic Church and its leadership as aligning with right-wing political forces. These critics allege that the Church has Supported Anti-Muslim sentiments, ignoring factual evidence. Such allegations have resurfaced in various forms, including exaggerated and entirely baseless reports—like the infamous and implausible claim that the Catholic Church owns 17 crore acres of land in India, a figure that exceeds the size of several large Indian states combined. Although such claims were later retracted, the damage was already done through sensational media coverage and viral social media posts.
Along with these baseless accusations, certain groups have revived long-standing conspiracy theories to undermine the Church’s credibility. Their apparent intention is to influence public opinion by turning genuine concerns into communal conflicts. Instead of addressing the real issues, the focus has shifted to discrediting the Church.
The Munambam land dispute originates from a 1950 gift deed by an individual named Siddique Sett, who donated land to Farooq College. The deed included a condition that if the college ceased operations, the land should be returned to the donor’s family. However, the Waqf Act of 1995 does not recognize this clause, creating confusion. Many of the properties in question had been legally purchased and registered before this law came into effect. Despite this, the Waqf Board staked claim to the land. Critics now argue that this legal loophole has been misused, and that the Waqf Board has acted beyond the intent of the original gift.
Consequently, there is a growing consensus that the Waqf Act urgently needs amendment. A key issue is that certain provisions in the Act empower the Waqf Board to take over private property without due process. For example, the Act allows the Waqf Tribunal to deliver final verdicts without the option for appeal, violating the constitutional right to legal remedy. Another contentious clause enables criminal action against those labeled as encroachers, even if they possess valid purchase records and have resided on the land for decades.
These provisions are widely viewed as unjust and incompatible with democratic principles. Voices from civil society and minority communities have called for amendments that ensure fairness and prevent misuse. Importantly, advocates for reform argue that calling for changes to the law does not amount to opposition against any religion. The Catholic Council has consistently emphasized the importance of upholding religious harmony and constitutional rights without fueling sectarian divisions.
From the beginning, the Catholic Church has adopted a calm and balanced approach. It initiated dialogue with Muslim leaders to find a peaceful resolution to the Munambam issue. Meetings were held in Church headquarters and diocesan offices in the hope of constructive outcomes. Unfortunately, progress was disrupted by misinformation spread by certain groups, which led to growing mistrust.
The Kerala government initially took constructive steps by appointing a commission to investigate the Munambam situation. However, political developments following recent by-elections introduced new complications. Some political leaders reversed their previous positions and began claiming that the disputed land always belonged to the Waqf. This led to divisions, not only between religious communities but also within political factions.
The High Court recently struck down the findings of the government-appointed commission following objections raised by the Waqf Protection Committee. This decision further complicated the legal landscape. For the residents trapped in this battle, the newly passed amendment may provide a ray of hope—though whether justice will ultimately be served remains to be seen.
At the heart of the conflict is the demand for justice. While the Waqf Act was originally intended to safeguard the interests of the Muslim community and its religious properties, flaws in its implementation have created hardship for many. A balanced legal framework is now needed—one that protects both the rights of communities and those of individual citizens.
The Catholic Church continues to advocate for such a balanced approach. It has clearly stated that the amendment is not directed against any religious group and does not seek to strip minorities of their legitimate claims. The Church’s concern lies in the improper application of the law, which threatens to disrupt social harmony. While the Church supports the protection of rightful Waqf properties, it insists that no law should override constitutional guarantees or fundamental rights.
Going forward, both political and religious leaders must work together to build consensus, encourage dialogue, and confront the false narratives that seek to create division. Only through mutual respect and a commitment to justice can a lasting and fair solution be achieved.
In a significant update related to legal and religious affairs, President Droupadi Murmu has granted her assent to the Waqf (Amendment) Bill, 2025, thereby enacting it into law. This marks a pivotal shift in how Waqf properties are governed nationwide, introducing a new framework aimed at improving transparency, accountability, and administrative efficiency.
The bill, which had sparked heated debate in both houses of Parliament, was passed following extensive discussions—over 13 hours in the Lok Sabha and 17 hours in the Rajya Sabha. In the Rajya Sabha, 128 members supported the bill, while 95 opposed it. The Lok Sabha had earlier approved it with 288 votes in favor and 232 against. Despite the high-stakes political debate and strong opposition, the ruling alliance managed to pass the bill with its parliamentary majority.
One of the most debated aspects of the Waqf (Amendment) Act, 2025, is the provision allowing up to four non-Muslim members—including two women—to be nominated to the Waqf Council. The government has presented this as a step toward inclusivity and greater public oversight of Waqf property management. However, critics argue that this undermines the religious independence of Waqf institutions.
Another key provision designates senior administrative officers—those above the rank of district collectors—as the final authority in determining whether a piece of land belongs to the Waqf or to the government. This change is intended to eliminate ambiguity and reduce arbitrary claims, which have long been a source of disputes.
Despite these stated intentions, opposition parties such as the Congress and the All India Majlis-e-Ittehadul Muslimeen (AIMIM) have strongly opposed the bill. They argue that it infringes upon the constitutional right to religious freedom and opens the door to government interference in religious institutions. AIMIM leader Asaduddin Owaisi has already challenged the law’s constitutionality in the Supreme Court.
Legal experts and social commentators remain divided. Some praise the law as a necessary reform to prevent corruption and mismanagement in Waqf boards, while others criticize it as a move to centralize control over community-held assets.
The law will take effect once the central government announces the date of its implementation through an official Gazette notification. Until then, state governments and religious organizations are expected to prepare for the new legal regime.
With the Waqf (Amendment) Act, 2025, now part of India’s legal framework, the coming months will reveal whether it brings genuine reform or becomes a fresh point of contention in an already complex issue.