These amendments aren’t some grand conspiracy against Muslims—they’re a practical fix for a creaky system.

Across India, the 2025 amendments to the Waqf Act have stirred up a whirlwind of debate. Critics argue they’re a sneaky attempt to chip away at Muslim religious rights, fueling fears of disenfranchisement in places like Haryana—where Waqf properties pepper both city streets and rural fields—and beyond.

Some loud voices with their own agendas have turned up the volume on these claims. But if you peel back the layers, a different picture emerges. These changes aren’t about attacking faith; they’re about practical steps to modernize how Waqf properties are run, cut down on corruption, and stay true to the Islamic values of charity and justice at the heart of the Waqf system.

Let’s separate the rumors from the reality and look at what’s really happening—a push for efficiency and fairness that could benefit communities far beyond India.

One persistent misunderstanding is that Waqf administration is some untouchable religious domain, off-limits to practical reforms. Back in 1964, India’s Supreme Court put that idea to rest in a case called Tialkayat Shri Govindlalji Maharaj vs. State of Rajasthan. The ruling? Managing properties—whether they’re temples or Waqf holdings—is a secular job, not a spiritual one. The 2025 amendments take this to heart, aiming to streamline operations without meddling in religious freedoms.

In Haryana alone, Waqf properties include mosques, graveyards, and commercial spaces, while across India, 8.72 lakh properties cover a massive 38 lakh acres. Last year, these assets brought in just Rs. 166 crore, but the WAMSI portal estimates they could generate Rs. 12,000 crore. The amendments want to bridge that gap, channeling the profits to the poor and marginalized—exactly what Waqf is supposed to do.

Then there’s the notion that Waqf Boards are sacred institutions straight out of the Quran and Hadith, immune to any tinkering. The Kerala High Court in 1993 (Syed Fazal Pookoya Thangal vs. Union of India) cleared this up, pointing out that Waqf Boards are legal creations under the 1954 Waqf Act, designed to manage properties, not oversee religious life.

In Haryana, where mismanagement has left many Waqf assets idle, these changes tackle the problem head-on—think digitized records and stricter accountability—to live up to Islam’s call to support those in need.

The idea of adding non-Muslims to Waqf Boards—up to three out of eleven members in states like Haryana, or four out of twenty-two at the national level—has sparked accusations of religious interference. But rewind to 1965: the Allahabad High Court (Hafiz Mohamed Zafar Ahmed vs. UP Central Sunni Waqf Board) ruled that even non-Muslims can serve as Mutawallis (caretakers), since management isn’t about faith—it’s about competence.

Picture Haryana’s urban Waqf shops or rural lands: bringing in non-Muslim experts in law or administration could root out corruption without touching religious principles. Look at history—non-Muslim-led efforts like the Sachar Committee and Rangnath Misra Commission have delivered real benefits for Muslim communities. This is about professionalism, not overreach.

Some worry that mosques, madrasas, or graveyards—like those in Haryana’s Mewat region—are at risk. That’s simply not true. The amendments apply moving forward and safeguard already registered properties. ‘Waqf by User’ sites—places recognized as Waqf through long-term use—are secure, backed by Islamic teachings in Sur-e-Baqra about honoring written commitments (think Nikahnama). The 2013 rule allowing “any person” to dedicate Waqf is gone, ensuring only Muslim owners can do so, which aligns with Islamic tradition. As for Waqf-Alal-Aulad (family Waqf), the changes stop its misuse—think back to Zamindari-era land grabs—while protecting rights for women, children, widows, and orphans, reflecting Islam’s focus on compassion.

The old system was a mess. In Haryana and across India, Mutawallis often dodged audits, leaving revenue at a trickle compared to what it could be. The amendments up the fines—not jail time—to enforce transparency, swap Survey Commissioners for District Collectors with revenue know-how, and put senior officers in charge of disputes for fairness. They also open the door wider: Section 14 includes Haryana’s backward Muslims, women, and smaller sects in Waqf Board governance, making it more representative.

Wild claims—like Karnataka’s supposed ASI land grab or Haryana’s property disputes—get reined in, aligning Waqf with constitutional property rights under Article 300-A. Dropping Section 108A’s override, which the Sachar Committee flagged as problematic, means Civil and High Courts can step in, tackling a backlog that’s ballooned from 10,000 cases in 2013 to 32,000 today. In Haryana, this could unlock assets for schools or clinics, turning Waqf into a lifeline for communities.

These amendments aren’t some grand conspiracy against Muslims—they’re a practical fix for a creaky system. They stick to secular management, preserve religious purpose, and empower through better efficiency. For Haryana’s Muslims, and others across India and potentially beyond, this could turn neglected plots into engines of progress. Holding onto myths keeps things stuck; facing the facts builds a future worth believing in. Let’s go with the latter.

True devotion is measured not only by how we pray, but also by how we uphold the dignity of our surroundings

As the crescent moon of Ramzan 2025 fades, we reach the conclusion of a deeply spiritual journey. This is a time of gratitude, renewal, and profound introspection. We have fasted, prayed, given charity, and sought closeness to Allah. But have we also paused to reflect on the unintended impact of our worship on those around us? Have our actions, meant to bring us nearer to God, inadvertently created hardship for others?

Too often, our religious enthusiasm spills into public life in ways that disrupt daily routines. Our devotion should be a source of harmony, not inconvenience. If our prayers, gatherings, and celebrations cause public distress, are we truly embodying the values of Islam?

The Changing Landscape of Ramzan: Congested Mosques and Blocked Roads

During Ramzan, our mosques transform overnight. Once sparsely filled, they overflow with worshippers, forcing many to pray on the streets, blocking traffic, and creating chaos. Hasty parking of bikes and cars worsens the problem, making already narrow lanes impassable. In our eagerness to fulfill religious obligations, do we pause to consider the inconvenience to pedestrians, emergency vehicles, or those simply trying to pass through?

The moments before Iftar should be filled with gratitude and calm. Yet, in many areas, they bring chaos. People rush to buy food, crowding markets and streets. Roadside Iftar parties block pedestrian paths and disrupt traffic. Worse, we often leave behind a trail of discarded plastic plates, cups, and food waste, turning our surroundings into a mess. Is this the discipline and cleanliness Islam teaches?

Taraweeh prayers are among the cherished practices of Ramzan. But when held in public spaces or amplified over loudspeakers, they disturb those seeking rest. In the last ten nights, Qiyam-ul-Layl extends into the early hours, further disrupting neighbors. The Prophet (peace be upon him) instructed us to lower our voices in prayer if it might disturb others. If even Quranic recitation should be quieted for consideration, should we not rethink how we conduct our night prayers?

Ramzan is a time of heightened generosity, with many distributing ration kits, Zakat, and food. Yet, unorganized charity efforts often create overcrowding, long queues, and public disorder. A well-intended act of kindness should not lead to chaos or distress.

Laylatul Qadr is a night of immense spiritual reward, but for some, it has become an excuse for reckless behavior. Youth engaging in dangerous bike stunts force authorities to close flyovers and deploy extra police personnel. What should be a night of devotion instead places an undue burden on law enforcement. Staying awake in worship should not translate into actions that harm public order.

Islamic Teachings on Consideration and Responsibility: Respecting Public Spaces

The Prophet (peace be upon him) explicitly forbade blocking public pathways for prayer. A sahih hadith graded by Albani highlights the importance of keeping pathways clear. Worship should not come at the cost of inconvenience to others.

The Quran instructs us to balance our voices in prayer (Surah Al-Isra 17:110). If even Quranic recitation should be kept moderate, how much more should we be mindful of loudspeakers at night?

The Prophet (peace be upon him) said, “A Muslim is one from whose hands and tongue other Muslims are safe.” (Sahih Bukhari). Our worship should reflect this principle, ensuring that our presence in public spaces does not become a source of hardship for others.

Islam mandates respect for neighbors. Disturbing their sleep with loud prayers is not an act of devotion but of negligence. We must ask ourselves: are we embodying the spirit of Ramzan if our actions cause distress?

Faith and Civic Responsibility

Islam is not just about personal worship but also about our duties to society. Our faith calls us to be disciplined, just, and considerate. This aligns with laws meant to maintain public order, including:

• Noise Pollution (Regulation and Control) Rules, 2000 – Limits loudspeaker use, especially at night.

• Motor Vehicles Act, 1988 – Prohibits obstructing roads and pathways.

• Section 133 of CrPC – Prevents public nuisance and unauthorized gatherings.

The Quran reminds us:

“O you who have believed, fulfill your contracts.” (Surah Al-Ma’idah 5:1)

This extends to our social contracts—upholding laws that govern noise control, traffic management, and public safety.

Striking a Balance: Worship with Wisdom

Ramzan should deepen our connection with Allah while strengthening our role as responsible members of society. We can fulfill our religious duties without creating disorder. Practical changes include:

• Organized Worship: Mosques should manage crowd control, ensuring that prayers do not spill into streets.

• Eco-Friendly Iftar: Community meals should be planned with waste management in mind, minimizing litter.

• Responsible Taraweeh: Limiting loudspeakers and ensuring prayers do not disrupt neighbors.

• Structured Charity: Distributions should be well-coordinated to avoid unnecessary crowding.

• Discouraging Reckless Behavior: Community leaders must actively address youth engaging in dangerous activities during Laylatul Qadr.

True devotion is measured not only by how we pray, but also by how we uphold the dignity of our surroundings and the well-being of those around us.

As we step beyond Ramzan, let our worship continue—not just through prayer, but through our everyday actions of respect, discipline, and kindness.

According to MBS‘ instructions, SR87 million out of SR100 million will be spent for charity projects within the Kingdom. While the remaining SR13 million will be spent to clear the debts of more than 150 prisoners who are insolvent in financial cases so that they can be released and reunite with their families.

The announcement is made under “SNAD Muhammad Bin Salman” program to facilitate charitable societies to provide services to eight groups in the society.

The eight groups are:

1. Women’s charitable societies.
2. Charities for people with disabilities.
3. Charities for cancer care.
4. Charities for the care of widows and divorced women.
5. Charities for the care of orphans.
6. Down syndrome charities.
7. Charities for health services.
8. Charities for the care of the elderly.

The SNAD Mohammed Bin Salman program will support each group financially for the developmental programs that adopt training, rehabilitation, support and sustainability.

Crown Prince launched ‘SNAD Mohammed bin Salman’ program in 2018 as part of his efforts to develop the fields of non-profit social initiatives aimed at empowering the local Saudi citizens and help them attain a stable lifestyle.

Shoeb Siddiqi

The Humanitarian efforts of these NGOs and individuals during this testing time have been lauded by their City Police and Municipal Departments respectively.

The ongoing lockdown, in the wake of COVID—19 pandemic, has affected the lives of thousands of communities across India, such as migrant laborers, daily wage workers, rag pickers, underprivileged and senior citizens, etc.

While Indian Media is pre-occupied with campaigns against Muslims for the spread of COVID—19, it completely ignores the fact that several Muslim individuals and organizations are at the forefront of providing essentials to the needy during the lockdown.

From Kashmir to Karnataka, and Hyderabad to Lucknow, these individuals and organizations are coming up with initiatives to aid the helpless irrespective of the religion.

The Milli Chronicle has tried reaching out to some of them, following is the list of some of the NGOs, mosques, individuals and other institutions working towards this cause across India.

Mumbai

Jama Masjid Ahle Hadees of Sakina area offers food to around 800 laborers who have lost their source of livelihood. Apart from the cooked meal, the mosque is also providing ration to people in the nearby locality. Maulana Atif Sanabili said: “like COVID—19, hunger is also a serious disorder and affects everyone irrespective of religion. Our motto is ‘Koi Bhuka Na soye’”.

Nikhat Vaid of Idafah Investment is leading the operations to feed cooked meals, she has fed almost 97,000 meals, and her target is to reach out to 500,000 dwellers in the Mumbai slums. She is being helped by Salman Khan’s Being Human Foundation and 10 different NGOs.

Zeeshan Siddique, a Congress MLA, distributes groceries to around 5000 families of daily wage workers, waste pickers, etc., with 26 tonnes of ration per day, he is also sanitizing and disinfecting areas in Mumbai.

Bangalore

Zain Ataullah of iGET provides around 800 meals and 500 ration kits among the widows, physically handicapped, blind, hearing impaired and underprivileged,

Mohsin Kamal of iCARE Foundation provides relief package to orphans, widows, single mothers and women laborers. iCARE also raises funds for the treatment of poor families at hospitals.

Mercy Mission, a conglomerate of 17 NGOs has delivered around 9,000 food packets and 900 ration kits, the beneficiaries of their work are the migrant workers from states like Bihar, UP, Jharkhand, and Odhisa.

Hyderabad

Masjid E Tawheed, a Mosque located in Tolichowki area has provided 1500+ rations kits and feeds around 300 people daily.

Masjid Raheem O Sughra of Jamiat Ahle Hadees, AC guards chapter provides ration consisting of essentials to daily wage workers like electricians, plumbers, etc.

Mohammed Murtuza of Karwan-e-Khair NGO famously known as Power of 100, distributes food packets to needy patients at Government hospitals, and around 200 families in and around Hyderabad.

Akbaruddin Owaisi, the MLA of AIMIM party has distributed ration to over 20,000 families in the old city area of Hyderabad.

Mrs. Khaleda Parveen of Amoomat Society is providing cooked meals daily for 150-200 migrants without a kitchen and around 20-30 ration kits per day for bachelors and families.

Muhammed Amjad Ali, an individual working in Saudi Arabia has mobilized ration and delivered it to Handicap and auto drivers with the help of his friends in India in the old city area.

Mrs. Hajera Begum has waived off the rent of her 30 tenants that amounts to around Rs 600,000 setting an example for others.

Tamil Nadu

Jamiat Ahle Hadees in Tamilnadu and Pondicherry provides ration and meals to needy. 5000 ration kits have been distributed and 500 meals are served to date.

Hosur, a small town in Tamil Nadu has seen Jamiat Ahle Hadees-led social welfare trust, which distributes ration among 250 families per day.

Kashmir

Helping Hands for Humanity in Srinagar distributes ration to around 100 families per day, despite the lockdown and curfew in Kashmir since the abrogation of article 370.

Umar Bin Ahmed who leads Helping Hands for Humanity also runs a clothing brand has manufactured and donated PPE suits to hospitals in Kashmir, his target is to donate around 6000 PPE suits.

Uttar Pradesh

Rational Thinkers Society provides ration kits to around 250 families in Lucknow City.

Muwahhid Foundation in Barabanki City helps widows and daily wage workers with around 130 ration kits.

Taqdirul Insan Trust in Ghaziabad provides ration to needy and those without access to Govt. Schemes, so far they have managed to help 200 families not just with groceries but also with monetary help.

Delhi

Jamia Milia Islamia Students teamed up with other NGOs cover the parts of Delhi and villages in Bihar in distributing ration packages among the needy.

Bihar

Khula Aasman, an NGO in Bihar actively distributes food in different parts of the state like Chakia, Aarrah, Patna, and Madhubani, they have distributed ration packages to around 550 families of street dwellers, widows and those who are not beneficiaries of Govt Schemes.

While NGOs are always ahead in charity work, this time Muslim women, Muslim politicians and mosques are also leading the way in these activities, each of these organizations and individuals is unique in their cause, project, and initiatives.

The Humanitarian efforts of these NGOs and individuals during this testing time have been lauded by their City Police and Municipal Departments respectively.

Even the Union Minister G Kishan Reddy has come to rescue of such organizations by enabling them to procure wheat and rice at lower prices from Food Corporation of India, without the need to be registered with them.