The Solkar Formula: A Study on Waqf Fraud, Coercive Strategy, and the Systematic Persecution of My Parents and Me

TRANSCEND MEMBERS, 23 Feb 2026

Moin Qazi - TRANSCEND Media Service

17 Feb 2026 – “Righteousness is not in turning your faces towards the east or the west. Rather, righteousness is of those who believe in Allah, the Last Day, the angels, the Book, and the prophets; who give charity out of their cherished wealth to relatives, orphans, the poor, the needy traveller, beggars, and for the freeing of captives; who establish prayer, give the prescribed alms, fulfil the pledges they make, and remain patient in times of suffering, adversity, and in the heat of trial. Such are the people of truth, and such are those who are mindful of Allah.”
— Surah Al-Baqarah (2:177)

In the same spirit of moral endurance, the Prophet Muhammad (ﷺ) warned of times of profound trial, saying:

“There shall come upon the people a time when the one who remains patient upon his religion will be like one holding a burning ember.”
— Narrated by Anas ibn Malik, Jamiʿ at-Tirmidhi (2260)

I. Moral Standing, Purpose, and Locus of Duty

I place this statement on record as a consolidated and comprehensive account of fact, conscience, and reasoned grievance. Its purpose is to present before any competent court, commission, statutory authority, or constitutional forum a coherent account of how large-scale institutional fraud in the administration of Muslim Waqf properties, and the sustained private persecution of my parents and me, were animated by a single coercive logic. That recurring logic, manifest across both public and private domains, is what I describe as the Solkar Formula.

This statement is not motivated by animus, retaliation, or retrospective grievance. It is grounded in moral duty, evidentiary continuity, and logical inference. What matters today is not wealth—the pursuit of which has driven unscrupulous elements to persecute me, entrap me in insidious snares, and subject me to sustained coercion, manipulation, and unethical practices. What is paramount is the moral integrity of my parents,Nayyar Mamu and Nana Abba—whose lives were defined by restraint, humility, and principled conduct.

They neither sought power nor profited from proximity to it. Their vulnerability arose precisely from their refusal to participate in manipulation or intimidation. Their integrity was ultimately rewarded by the Almighty in the form of an endowment of wealth—an endowment that has tragically become the centrepiece of misplaced worship and distorted ibadat. The protection of their dignity, reputation, and legacy constitutes my primary locus standi.

My own conduct over several decades, including the assumption of legal risk, financial exposure, and prolonged administrative labour, was governed by unwavering fidelity to my parents and to the ethical values they embodied. This fidelity is not incidental background; it is the axis around which the coercive strategy was designed and executed. My parents were targeted because coercing them was the most efficient means of coercing me.

II. Power of Attorney, Abandonment, and Selective Engagement

I was appointed Power of Attorney for all legal heirs in relation to the Yavatmal house property of Late Kazi Syed Karimuddin, a prominent criminal lawyer from Yavatmal who subsequently became a Member of the Constituent Assembly and later a Member of the Rajya Sabha, solely to pursue recovery proceedings after the property had been fraudulently alienated through tampering with official land records. I neither sought nor accepted this role for personal gain; I undertook it purely as a matter of duty and conscience.

Throughout the proceedings, I functioned as the sole complainant and front-facing litigant, notwithstanding the existence of multiple legal heirs with a majority interest in the inheritance. This arrangement was not a matter of choice but of compulsion, arising from the collective reluctance of other beneficiaries to expose themselves to legal scrutiny, personal risk, or procedural accountability.

By proceeding as a single complainant rather than through multiple parallel or joint filings, I significantly reduced stamp duty liabilities, court fees, and associated procedural costs, resulting in substantial financial savings for the estate and, by extension, for all beneficiaries. These savings accrued entirely to the benefit of the legal heirs, while the corresponding legal exposure, administrative burden, and psychological strain were borne exclusively by me.

Despite this demonstrable financial prudence and assumption of disproportionate risk in the collective interest, my role was neither acknowledged nor supported. Instead, I was left isolated, scapegoated, and pressured, even as others continued to enjoy the material benefits arising from proceedings conducted solely in my name.

Throughout the prolonged and technically complex litigation, I received no meaningful assistance—legal, logistical, or moral—from any legal heir despite repeated requests. I bore the entire burden alone, including correspondence with authorities, procedural compliance, legal exposure, travel, documentation, and sustained engagement with hostile bureaucratic systems.

During this period, I was repeatedly scapegoated for lapses attributable to others and drawn into unrelated family disputes, aggravating psychological stress and destabilising an already fragile mental equilibrium. This abandonment was not accidental; it was strategic. Others insulated themselves from risk while permitting me to remain fully exposed.

To defray litigation expenses, I entered into an agreement with Mr. Zuhair Qadri, under which he agreed to fund the litigation in exchange for eleven flats in a proposed Nagpur building. At the time, the project was only at the foundation stage and attracted little interest from the legal heirs. However, once construction advanced and the flats’ material value became undeniable, the same heirs abruptly re-engaged—not out of responsibility or concern for justice, but driven by proprietary interest—and attempted to draw me back into decision-making despite the clear toll on my mental health

I Sabi Qadri and I jointly managed the retrieval operations under the guidance and mentorship of Zuhair Qadri, who masterminded the entire strategy through his independent network of resourceful advisors and consultants.

II. Conduct of Legal Heirs and Unlawful Assertion of Authority

All the legal heirs, including the three principal beneficiaries—Mrs. Suraiya Sultana Shahnaz, Ms. Qamar Afroz Shatieff, and Mr. Qazi Syed Ejazuddin Tariq—being the children of Late Kazi Syed Karimuddin and first-generation legal heirs holding a majority share in the inheritance, failed to assume responsibility for the conduct of the litigation. It is material to note that Mr. Tariq Qazi is the son-in-law of the late Mr. Haroon Solkar, a prominent Mumbai criminal lawyer who was allegedly implicated in a major fraud relating to Waqf property at Malabar Hills, Mumbai, on which the Antilia building of Mr. Mukesh Ambani now stands.

Tariq Qazi acted as a principal force in a course of conduct marked by manipulation, coercion, and a disregard for foreseeable psychological consequences. He asserted a claim to an exceptionally large share—amounting to 60%—of the total inheritance in the Yavatmal property, relying on a will that is disputed and of doubtful validity. Regrettably, his contribution to the already painful process of coordination among the legal heirs, as well as to the demanding task of recovering the ancestral property from fraudulent actors, was negligible, if not counterproductive. Instead of offering support or constructive engagement, his conduct proved discouraging and demoralising. His overall approach was deeply disappointing and was marked by an authoritarian posture that further compounded the distress experienced by others involved.

These legal heirs, apprehensive of physical harm and potential legal consequences, adopted a consciously risk-averse strategy and acted in concert to project me as the sole front-facing litigant, while themselves remaining in the background. This arrangement exposed me to disproportionate legal, financial, and psychological risk, while insulating the principal beneficiaries from accountability.

A matter of grave constitutional and public concern arises from the fact that certain legal heirs of Late Kazi Syed Karimuddin are not Indian citizens, yet have arrogated to themselves the authority of the law of this country. Through sustained coercion, psychological pressure, and unlawful conduct, they have persecuted and tormented patriotic and law-abiding Indian citizens—individuals who have contributed meaningfully and demonstrably to the nation’s development through documented work in public service, intellectual labour, and nation-building.

Such conduct transcends private dispute. It raises serious questions of constitutional propriety, national interest, and the safety, dignity, and fundamental rights of Indian citizens. Their actions reveal ulterior and malevolent motives and pose a tangible threat to personal liberty, mental safety, and constitutional guarantees.

In furtherance of this coercive design, certain grandchildren and legal heirs of Late Kazi Syed Karimuddin acted as co-conspirators with Tariq Qazi, engaging in deception and false assurances calculated to seduce and manipulate me. This conduct exposed me to grave legal, financial, and psychological risks at a time when I was a minor stakeholder in the inheritance and uniquely vulnerable.

Individuals involved in this course of conduct include Ms Azra Siddiqui, a retired senior professor at Lady Amritbai Daga College for Women, Nagpur; Ms Yasmin Iqbal, daughter of Late Justice M. M. Qazi of the Bombay High Court; Ms Humera Ahmed, a retired senior officer of the Indian Postal Service; Mr Syed Zubair Shah, son of Late Syed Mukassir Shah, former Chairman of the Legislative Council of the then unified State of Andhra Pradesh; and Dr Arif Ahmed, an eminent paediatrician and Director and Senior Consultant at the ALLERMY Centre for Allergy and Chest Diseases, Hyderabad, and brother of Ms Humera Ahmed.

The inconsistency between the legal heirs’ assurances and their actual conduct reflects a profound absence of reciprocity, responsibility, and moral sensitivity. This conduct subjected me to severe emotional and psychological strain and demonstrated a marked disregard for the dignity and memory of my late mother, to whom explicit assurances of loyalty and support had been given during her lifetime. In view of these contradictions, I can no longer repose trust in their assurances or representations.

1. Inducement, Privilege, and the Architecture of Complicity

The coercive environment was sustained not only through pressure but through selective inducement and reward.

Sameer Siddiqui functioned as a facilitator within this ecosystem of influence and was placed into my personal and professional life at the instance of Yasmin Iqbal, with narrowly self-serving objectives. She connived in his role and activities, which materially contributed to my financial and professional ruin.

The provision of plush accommodation in Churchgate to Yasmin Iqbal’s brother-in-law was not a private courtesy but a material benefit extended within a protected inner circle, at a time when coercive pressure was being exerted upon me under the guise of moral duty and legacy protection. This occurred while I was compelled to reside in distant suburban Mumbai and commute daily in overcrowded local trains.

This asymmetry mirrors precisely the Waqf fraud logic: benefits flow inward and upward; burdens are externalised downward.

V  Institutional Waqf Fraud and the Solkar Formula

Official enquiries into the functioning of the Maharashtra State Waqf Board have revealed grave and systemic irregularities in the alienation of trust land dedicated to the welfare and education of Muslim orphans. These findings are recorded in Action Taken Reports, judicial observations, and proceedings placed before the Maharashtra Legislative Assembly.

The most prominent illustration concerns the Waqf land on which Antilia was constructed. The transaction was executed in violation of mandatory safeguards under the Waqf Act, 1995. The legally required two-thirds majority of the Board was not obtained. Procedural compliance was bypassed and retrospectively rationalised.

This land was not private property. It was trust land donated for charitable and religious purposes. Its alienation constituted a fundamental breach of fiduciary duty, dispossessing vulnerable beneficiaries without representation. Senior functionaries, including Haroon Solkar, actively facilitated these irregularities.

From this emerges a repeatable coercive method: authority without accountability, exploitation of vulnerability, weaponisation of custom and procedure, and escalation through attrition when resistance persists. This method—the Solkar Formula—seeks domination over assets, silence, and conscience while preserving an outward appearance of legitimacy.

VI. Familial Transposition, Disability, and Final Affirmation

The coercive logic evident in institutional Waqf fraud was transposed almost intact into my family’s private sphere. I have lived with Bipolar Affective Disorder for over five decades, a clinically recognised condition requiring protection from stress, coercion, and psychological pressure. This vulnerability was known and was deliberately exploited.

In 2007, I was instructed to deliver eight lakh rupees in cash to Mrs Anjum Qazi, wife of Tariq Qazi, within an impossibly short timeframe. The amount was substantial for that period and compelled me to urgently seek assistance from friends. The incident left me deeply shocked and unsettled and remains a painful and enduring memory that continues to affect my mental peace.

At the time, I was newly bereaved, financially precarious, and mentally vulnerable. Through frantic effort, I managed to arrange and deliver four lakh rupees overnight. A further demand for the remaining amount followed. When I sought confirmation or clarification, I was met with silence. Ultimately, my mother was forced to encash her fixed deposit to meet the demand. This was not assistance voluntarily sought or given; it was coercion.

During a meeting at Honda Mansion, Byculla, which lasted approximately two hours, Mr Haroon Solkar subjected my family to a series of unprovoked, demeaning, and disparaging remarks, particularly directed at the family of my maternal grandfather, Nana Abbas, and his daughters, including my mother. These remarks were not incidental or conversational in nature; they were calculated to assert dominance and to inflict moral and psychological pressure.

I remained silent throughout this meeting, not out of acquiescence or consent, but as an act of restraint exercised solely to prevent further harm, humiliation, or distress to my parents. My silence should not be construed as acceptance of the conduct or allegations made. It was compelled by the unequal power dynamic and my overriding concern for my parents’ dignity and emotional safety.

The meeting left a lasting psychological impact on me and reinforced the coercive environment in which compliance was sought not through dialogue or lawful persuasion, but through intimidation and moral injuryFollowing my mother’s death, and despite full knowledge of the trauma and coercion to which she and I had been subjected, Mrs Anjum Qazi was publicly invited and accorded honour at the wedding of Yasmin Iqbal’s daughter in Hyderabad. This invitation was neither inadvertent nor innocuous. It was perceived by me as a deliberate act calculated to inflict symbolic humiliation and moral injury at a moment of acute vulnerability and grief.

.My decision to boycott the wedding was not an act of hostility or resentment; it was an act of conscience. Participation would have amounted to tacit endorsement of conduct that had already caused profound emotional and psychological harm.

Subsequent meetings involved degrading allegations against my maternal family. My silence was restraint exercised solely to protect my parents. When financial compliance failed, the strategy escalated into symbolic humiliation, including public gestures calculated to inflict moral injury shortly after my mother’s death. My refusal to participate was an act of conscience.

further illustration of the asymmetrical burden borne by my family concerns the Aurangabad plot, which had become entangled in uncertainty and adverse claims over time. My father assumed personal responsibility for addressing this matter, engaging in sustained effort, correspondence, and follow-up to safeguard the family’s interests and prevent irreversible loss.

This intervention required expenditure of time, energy, and emotional capital at a stage of life when my parents ought to have been free from such strain. The recovery and stabilisation of the Aurangabad plot was achieved not through collective effort or institutional support, but through my father’s perseverance and sense of duty to family legacy.

Yet, once the property was secured and the immediate risk dissipated, this contribution was neither acknowledged nor reciprocated. As with other matters, responsibility was assumed in times of difficulty, but erased from memory once material benefit accrued. This pattern reinforces the central grievance articulated in this statement: sacrifice was individualised, while benefit was collectivised.

VII  My learning

My prolonged ordeal with Tariq Qazi and his co-conspirators has left indelible lessons about human behavior, power, and moral resilience:

1. Integrity Attracts Exploitation – I learned that adherence to principle and refusal to participate in manipulation can make one a target for coercion. My parents’ ethical conduct and my own fidelity to them were systematically exploited by those driven by self-interest.
2. Vulnerability Can Be Weaponized – My mental health, financial position, and relative isolation were deliberately leveraged to extract compliance, demonstrating how structural and personal vulnerabilities can be abused by those with influence.
3. Trust Requires Vigilance – The inconsistency between assurances and conduct of legal heirs highlighted that trust must be grounded not merely in words but in demonstrated responsibility. Blind reliance can result in exposure to severe emotional, legal, and financial risk.
4. Asymmetry of Risk and Benefit – I bore the burdens of litigation, legal exposure, and administrative effort while others insulated themselves, gaining material advantage without accountability. This underscored the importance of careful negotiation, documented agreements, and personal oversight.
5. Moral Resilience Is Paramount – Despite sustained coercion, humiliation, and manipulation, maintaining conscience-driven restraint and principled action preserved the dignity of my family and the legacy of my parents. Enduring hardship with patience and ethical clarity proved essential to resisting exploitation.
6. Systemic Patterns Mirror Personal Ones – The methods of intimidation and selective reward used by Mr Tariq Qazi and associates mirrored larger institutional practices, such as the Waqf fraud at Malabar Hills. Recognizing these patterns reinforced the need for vigilance, documentation, and legal literacy in confronting both private and public coercion.

In sum, my experience has taught me that ethical steadfastness, informed caution, and moral courage are not only protective but essential for defending oneself and vulnerable beneficiaries from exploitation. Though harrowing, the ordeal strengthened my commitment to justice, conscience, and the principles my parents lived by.

Nelson Mandela observed, “When a man is denied the right to live the life he believes in, he has no choice but to become an outlaw.” His insight underscores the moral reality of those systematically oppressed or stripped of agency: when lawful avenues for justice and dignity are blocked, resistance—even if deemed unlawful—can be an ethical imperative. The label of “outlaw” often reflects systemic injustice, not personal failing.

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The Qur’an sternly forbids oppression and exploitation, particularly of wealth and vulnerable individuals. As stated:

“And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might] consume a portion of the wealth of people sinfully, while you know [it is unlawful].” — Surah Al-Baqarah (2:188)

Those who act justly and uphold righteousness are assured protection and ultimate recompense:

“Indeed, those who have believed and done righteous deeds — they will have the Gardens of Paradise as a lodging, wherein they abide eternally. And We will not wrong them, [even as much as] the speck on a date seed.” — Surah An-Nisa (4:122)

These verses affirm that exploitation, coercion, and injustice are morally and religiously prohibited, and that ultimate justice rests with God, even when human systems fail.

I am not a pious individual, and I shudder at the thought that my parents’ values, legacy, and honour could be compromised. Yet, guided by conscience and moral duty, I acted with restraint and vigilance, protecting what is entrusted to me. As the Qur’an reminds us, ‘Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice’ (Q4:58). Even in the absence of outward piety, ethical responsibility remains paramount.”

I do not write to accuse; I write to testify. My parents’ honour is not negotiable, their values not expendable. Their legacy will be defended without fear. I place my trust in moral, constitutional, and divine justice, confident that truth—though delayed—is never defeated.

May the Almighty grant me freedom from exploitation and protect vulnerable beneficiaries from those who degrade trust property through greed masquerading as authority.

Peace be with you.
Ramadan Mubarak.

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Moin Qazi, PhD Economics, PhD English, is a member of the TRANSCEND Network for Peace Development Environment and a member of NITI Aayog’s National Committee on Financial Literacy and Inclusion for Women. He is the author of the bestselling book, Village Diary of a Heretic Banker. He has worked in the development finance sector for almost four decades in India and can be reached at moinqazi123@gmail.com.

This article originally appeared on Transcend Media Service (TMS) on 23 Feb 2026.

Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: The Solkar Formula: A Study on Waqf Fraud, Coercive Strategy, and the Systematic Persecution of My Parents and Me, is included. Thank you.

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