{"id":317609,"date":"2026-06-29T11:59:06","date_gmt":"2026-06-29T10:59:06","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=317609"},"modified":"2026-06-24T10:20:37","modified_gmt":"2026-06-24T09:20:37","slug":"my-farewell-note-to-kazi-clan","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2026\/06\/my-farewell-note-to-kazi-clan\/","title":{"rendered":"My Farewell Note to Kazi Clan"},"content":{"rendered":"

\u201cRemembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life.Almost everything–all external expectations, all pride, all fear of embarrassment or failure–these things just fall away in the face of death, leaving only what is truly important.Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart.<\/em>\u201d<\/em><\/p>\n

\u2015\u00a0Steve Jobs<\/p>\n

\u201cHistory is always written by the winners. When two cultures clash, the loser is obliterated, and the winner writes the history books \u2014 books which glorify their own cause and disparage the conquered foe.\u201d<\/em><\/p>\n

— Dan Brown,The Da Vinci Code<\/em><\/p><\/blockquote>\n

Background and Context<\/strong><\/p>\n

In my campaign against injustice, I believe I became a pawn in the hands of my own kin, who sought to redirect my voice against injustice and compel me, under difficult circumstances, to engage in practices I consider deeply unethical.<\/p>\n

I acknowledge my own imperfections as a Muslim and often question my personal spiritual credentials. Yet, the issue that troubles me most is this: how can a son remain silent when the integrity and reputation of parents who lived with unquestionable dignity are subjected to denigration? It has become an unfortunate pattern that, after a person’s death, their character and contributions are questioned without allowing them to clarify their position during their lifetime.<\/p>\n

My unwavering loyalty remains to the established schools of Islamic jurisprudence \u2014 Hanafi, Shafi’i, Maliki, and Hanbali. My late grandfather, who was a member of the Constituent Assembly and later the Rajya Sabha, pursued a life of public service and learning. He left behind substantial assets, yet the legal heirs have continued to dispute their respective shares for nearly thirty-five years.<\/p>\n

This prolonged conflict has disturbed my peace. I believe that our extended family, in a manner I consider deeply unfair, has isolated me while withdrawing into a position of safety and distance.<\/p>\n

My father was himself a senior judge of the Bombay High Court and later served as Chairman of the State Administrative Tribunal, where he oversaw postings of IAS and IPS officers. A group initially levelled serious allegations against him, and I complied with the requirements the complainant placed on me. However, after his passing, the same group openly acknowledged their hostility towards him and redirected that resentment towards me. Their actions, as I perceive them, appear aimed at obstructing my efforts to address these issues.<\/p>\n

I have placed this matter before this forum to urge everyone to remain vigilant about the possibility of trust being misused within extended families. This is not merely a personal struggle against injustice; it is also a humble attempt to protect the principles of the Qur’an, the Sunnah, and Shari’ah \u2014 particularly the Islamic principles governing inheritance and the fair distribution of rights.<\/p>\n

I remain deeply grateful to my comrades at the Transcend Foundation for allowing me to use their platform and for hosting more than 150 articles during my forty years of association with the forum as an activist. I extend my deepest gratitude to my mentor, Johan Galtung, who has been my most authentic guide since I first joined the Transcend family.<\/p>\n

I could never have imagined that such a distinguished personality would extend such compassionate support. He consistently ensured that even this modest voice of a small activist became part of the greater collective effort of Transcend in its pursuit of justice and peace.<\/p>\n

I place on record the following statement of facts continuously and chronologically, arising from a complex series of events involving inheritance, property disputes, alleged coercive interventions, and related communications among multiple parties.<\/p>\n

The Toxic Formula of 0% Compensation, 0% Authority, 3% Benefit and 100% Liability<\/h2>\n

One of the most troubling patterns highlighted in this narrative is the emergence of an arrangement where the distribution of benefits, authority, recognition, and responsibility becomes profoundly unequal.<\/p>\n

The formula of “0% compensation, 0% authority, 3% benefit and 100% liability”<\/strong> represents a condition in which an individual is deprived of meaningful participation in decision-making, receives little or no corresponding recognition or benefit, yet remains exposed to the entire burden of obligations, consequences, and accountability.<\/p>\n

Such an imbalance is not merely a question of financial inequity. It reflects a deeper structural problem involving the denial of agency, erosion of dignity, and the unequal allocation of rights and responsibilities within family, inheritance, and institutional relationships.<\/p>\n

A just system \u2014 whether examined through ethical principles, natural justice, or the principles of Shariah \u2014 requires a balance between rights and duties. Responsibility cannot be detached from authority, and obligations cannot be imposed without corresponding rights, recognition, and fair participation.<\/p>\n

Where a person is expected to bear the burden of liability while being excluded from meaningful benefits or control, the arrangement demands serious examination. Such circumstances require a transparent review grounded in fairness, accountability, and the higher objectives of justice and protection against exploitation.<\/p>\n

General Islamic Rule on Wills (Wa\u1e63iyyah) and its interpretation by the Kazi Khandan School of Islamic Jurisprudence<\/h2>\n

. It is important to acknowledge that Islamic intellectual history has witnessed the emergence of diverse theological and juristic approaches. My own understanding, however, is firmly rooted in the established and traditionally recognised Sunni schools of jurisprudence \u2014 the Hanafi, Maliki, Shafi’i, and Hanbali schools \u2014 to which I maintain my undisputed loyalty and respect as the classical legal traditions of Sunni Islam.<\/p>\n

Accordingly, I view later or personally encountered interpretive frameworks, including what I refer to as the Tariqi, Zubairi, Arifi, and Yasmini schools, with strong disagreement and reservations, as I do not consider them aligned with the established methodological foundations of the four classical schools. My approach remains anchored in the recognised corpus of Sunni jurisprudence and its principles of scholarship, continuity, and disciplined legal reasoning.<\/p>\n

In my view, the interpretation of the principles of inheritance adopted by the Kazi Khandan school of Islamic jurisprudence is invalid, as it defies the logic followed by other established schools. I do not subscribe to the verdict of the Kazi Khandan school of Islamic jurisprudence.<\/p>\n

Across all mainstream Sunni schools of Islamic jurisprudence (Hanafi, Shafi’i, Maliki, and Hanbali), a foundational rule is that a will is generally valid for only one-third of the estate and is primarily in favour of non-heirs, unless the heirs consent after the testator’s death. This rule is based on the well-known Prophetic principle that one-third is the permitted limit.<\/p>\n

A second core rule is that a bequest in favour of a Qur’anic heir is generally invalid unless the other heirs consent after the heir’s death. This is based on the statement: “There is no will for an heir.”<\/p>\n

The Hanafi school holds that a bequest to an heir is invalid after death without the consent of the other heirs, even if it falls within the one-third limit. The Shafi’i school holds that such a bequest requires ratification by the other heirs after the testator’s death. The Maliki school holds that no enforceable bequest to an heir can exist without the consent of the other heirs. The Hanbali school holds that such a bequest is invalid unless approved by the testator’s heirs after the testator’s death.<\/p>\n

Across all four schools, the one-third rule operates as a general ceiling for testamentary disposition, while fixed Qur’anic inheritance shares govern the remaining portion of the estate. The one-third portion is primarily for non-heirs and does not override fixed heirship rights.<\/p>\n

The unified position is that testamentary freedom is limited to one-third, does not automatically apply to heirs, and may extend only with the post-death consent of heirs.<\/p>\n

The assertion by Zuhair that this transaction constitutes a hiba (gift) appears, in my view, to involve a misunderstanding of the distinction between a hiba and a testamentary disposition (wa\u1e63iyyah). Under Islamic jurisprudence, a hiba is a transfer of ownership made during the lifetime of the donor (w\u0101hib), in which the gift is completed by the requirements of declaration, acceptance, and delivery of possession (qabza), depending on the applicable legal principles.<\/p>\n

A testamentary disposition, on the other hand, operates after the death of the testator and is governed by the principles relating to wa\u1e63iyyah. The two concepts cannot be conflated, as they have different legal consequences and operate at different stages.<\/p>\n

Therefore, where ownership is not transferred during the lifetime of the person concerned, and the arrangement is intended to take effect after death, it cannot simply be characterised as a hiba merely by terminology. The substance, timing, and legal effect of the transaction have to be examined to determine its true nature.<\/p>\n

In my view, the present issue requires a careful distinction between a lifetime transfer and a post-death testamentary arrangement, as mixing the two leads to confusion of facts and principles.<\/p>\n

A Major Ethical Somersault: Narrative Diagnosing the greatest\u00a0 lighthouse<\/h2>\n

A further critical area concerns the invocation of my father’s professional identity in unrelated disputes and narratives. At one stage, two sitting judges, through their staff, reportedly made discreet inquiries regarding how my father was associated with a property in Yavatmal. I clarified that I am not a legal heir in that context and that the matter should not be misrepresented as personal ownership or control.<\/p>\n

I also observed that, in my view, different actors have selectively used familial identities to construct contrasting narratives, including representations of my father in extreme, opposing characterisations. Similar patterns, in my view, extend to references involving Tariq Mamu and others.<\/p>\n

I also refer to Firozuddin Mamujaan, whom Khalid described in certain communications as the “Sir Syed of Vidarbha” and a distinguished ITI microclone of Aligarh Muslim University. I note that such identity references have been used within contested narrative settings.<\/p>\n

Tariq Mamu described Firozuddin Mamujaan as a paragon of honesty, yet in the same breath, he denigrated my father by questioning his integrity. It is utter cowardice and shamelessness that he invoked my father’s name in the litigation and refrained from leveraging the stature of his own semigod, Firozuddin Mamujaan. This demonstrates Tariq Mamu’s poor moral integrity.<\/p>\n

Tariq Mamu is seen as elevating Firozuddin Mamujaan to an exceptionally exalted moral position, while simultaneously constructing sharply negative character contrasts regarding my father.<\/p>\n

In my view, this represents a serious somersault in ethical framing, in which the nature of real relationships, context, and factual balance are not transparently acknowledged. The absence of clarity regarding actual relational context, combined with selective attribution of virtue and vice, creates a distorted narrative environment. I regard this as a matter of serious concern, particularly where personal reputations are being shaped through such selective framing.<\/p>\n

The liberal use and pivotal role of goondas<\/strong><\/p>\n

The matter broadly concerns an inheritance and property-related dispute in which, at various stages, external individuals and intermediaries became involved. A significant aspect of the situation concerns the engagement of “professional goondas”, for which substantial financial expenditure of approximately \u20b95 crores is stated to have been incurred.<\/p>\n

It is recorded that, at an initial stage, Zuhair entered into arrangements with three senior goondas based in Kolkata, with an agreed fee structure of \u20b91 lakh per month per goonda. In addition, lodging and boarding arrangements at Yavatmal were to be borne by our side. This arrangement, however, did not proceed in its original form.<\/p>\n

Upon learning of the arrival of the first goonda under this arrangement, I sought the consent of Tariq Mamu and Munni Khhala. Tariq Mamu reportedly expressed shock at the arrangement and refused to acquiesce. Following this, I directed that he should communicate directly with Zuhair so that the commitment could be revoked. Consequently, the arrangement was revoked, and the resulting financial and reputational consequences arising from the dishonouring of that commitment were borne by Zuhair.<\/p>\n

Subsequently, another serious development came to my attention when two vendors, who had conducted bona fide business with us, contacted me telephonically and informed me that they had allegedly been approached with an offer of \u20b910,000 to provide a false narrative as testimony before the Court. I informed them that I would respond within an hour. Thereafter, I instructed Baba that such commitments must be cancelled immediately and that the concerned individuals should be formally informed that they were discharged from any such obligation. Following this intervention, those individuals contacted me to express their appreciation for the clarification and corrective action.<\/p>\n

During these events, I also became aware of repeated informal communications from Haidar, who was described as occupying a senior position within the goonda hierarchy”.He would allegedly call on Sunday mornings and provide his version of developments concerning the property dispute. I made it explicitly clear that such interactions and parallel narrative-building exercises were not acceptable to me.<\/p>\n

At a later stage, at the instance of these intermediary groups, an audio conference was arranged between Zuhair and me, as certain parties sought direct clarification of my position.<\/p>\n

During this conference, Zuhair stated that Tariq Mamu had suffered a brain haemorrhage and was in a critical condition, allegedly as a consequence of stress arising from the alleged fraud. I clarified that I had not been previously informed of this medical development and had no independent confirmation or prior knowledge of it.<\/p>\n

I also clarified that I was not in a position to comment on his medical condition or to follow his health progress in detail. I further recalled that Tariq Mamu had earlier informed me of an imminent risk to his eyesight and the possibility of deterioration, including potential blindness. I do not currently have any updated information regarding the status of his eyesight, particularly in view of my continuing struggle with health front and periodic hospitalisation.<\/p>\n

It is worth noting that Zuhair reportedly had to bribe the officer overseeing the land records with 1 crore to have our names inserted and the names of fraudsters deleted, despite a court ruling granting the disputed property to the original owner. During the same interaction, I further stated that certain parties attempting to intervene in the matter lacked locus standi, as they were neither formal parties nor respondents in the proceedings. I stated that they were at liberty to seek independent legal advice regarding their position and my response. The conference thereafter concluded on an ostensibly cordial note.<\/p>\n

To use the words of Theodore Roosevelt, who spoke during the course of his Presidency:<\/p>\n

“The credit belongs to those who are actually in the arena, who strive valiantly; who know the great enthusiasms, the great devotions, and spend themselves in a worthy cause; who at best know the triumph of high achievement; and who, at worst, if they fail, fail while daring greatly, so that their place shall never be with those cold and timid souls who know neither victory nor defeat.”<\/p>\n

(Theodore Roosevelt). “<\/strong>Citizenship in a Republic<\/strong>.”<\/strong> Speech delivered at the University of Paris<\/strong> (Sorbonne), Paris, France<\/strong>, 23 April 1910. In Theodore Roosevelt: An Autobiography<\/em>, New York: Charles Scribner’s Sons, 1913 (also published in collections of Roosevelt’s speeches under the title “<\/strong>The Man in the Arena”<\/strong>).<\/p>\n

Lack of understanding of the intersection between Shariat) Application Act, 1937 and the Indian Contract Act, 1872 <\/strong><\/p>\n

The Muslim Personal Law (Shariat) Application Act, 1937 and the Indian Contract Act, 1872 operate in two distinct but interlinked legal domains, and their relationship becomes particularly significant in disputes involving family arrangements, inheritance, and property settlements.<\/p>\n

The Shariat Application Act, 1937, is a special statute that provides that, in matters of personal law\u2014especially inheritance, succession, marriage, divorce, maintenance, and family property arrangements\u2014Muslims in India are governed by Islamic law as their substantive personal law. In essence, it ensures that questions of who is entitled to inherit, and in what proportion, are determined not by customary practices or general civil principles, but by Shariat as recognised within the Indian legal system. It thus defines the underlying rights and entitlements within the family structure.<\/p>\n

On the other hand, the Indian Contract Act, 1872, is a general and secular law of universal application that governs the formation and enforceability of agreements across all communities. It regulates how consent is formed, what constitutes a valid agreement, when an agreement becomes enforceable, and under what circumstances it may be vitiated by factors such as coercion, fraud, misrepresentation, or undue influence. Its focus is not on defining substantive family rights, but on ensuring that voluntary arrangements between persons meet the requirements of lawful contractual behaviour.<\/p>\n

The interaction between these two legal frameworks arises when individuals enter into agreements or settlements concerning matters that are fundamentally governed by personal law, such as inheritance or family property distribution. In such situations, the Shariat law continues to define the foundational entitlement and the legal position of heirs. At the same time, the Contract Act governs the validity and enforceability of any agreement through which those entitlements are sought to be adjusted, settled, or administered among the parties.<\/p>\n

Indian courts generally approach this intersection by recognising that a contract cannot operate in a vacuum when it comes to matters governed by personal law that create mandatory rights. At the same time, the law does permit family arrangements and settlements, provided they are entered into freely, with full consent, and without any vitiating element under contract law. Where such agreements are validly formed, courts often give effect to them as a practical mode of resolving disputes, so long as they do not fundamentally contradict the governing principles of personal law.<\/p>\n

In this sense, the Shariat Application Act and the Indian Contract Act do not stand in opposition but function in a layered relationship: the former establishes the substantive legal framework of inheritance and family rights, while the latter provides the mechanism through which those rights may be consensually structured or resolved in practice.<\/p>\n

The question of the validity of a contract where one of the parties has bipolar disorder has to be examined not only in the light of the Indian Contract Act, 1872, but also in the broader ethical and juristic principles recognised by Islamic law.<\/p>\n

The Indian Contract Act, 1872, does not treat the mere existence of a mental health condition as an automatic bar to entering into a valid contract. The governing principle is found in Section 11, which provides that every person is competent to contract if he is of the age of majority, is of sound mind, and is not disqualified from contracting by any law to which he is subject. Section 12 further explains that a person is considered to be of sound mind if, at the time of making the contract, he is capable of understanding the contract and of forming a rational judgment as to its effect upon his interests.<\/p>\n

This principle also aligns with broader principles of Islamic jurisprudence, in which legal responsibility (ahliyah) depends on a person’s capacity to understand and exercise sound judgment. Islamic law does not merely look at labels or conditions but also examines a person’s actual ability to comprehend the transaction and protect their interests. A person experiencing illness is not automatically deprived of legal capacity; however, where mental incapacity affects understanding and judgment, the validity of decisions taken during that period becomes subject to scrutiny.<\/p>\n

Similarly, Islamic jurisprudence emphasises free consent (rida) as an essential element of lawful transactions. A transaction cannot be considered morally or legally sound if consent is obtained through deception, concealment of material facts, undue pressure, or exploitation of vulnerability. The principles of honesty (sidq), trust (amanah), and prohibition of deception (tadlis) form the ethical foundation of commercial and contractual dealings.<\/p>\n

Therefore, even where a person who has bipolar disorder is technically capable of contracting, if it is established that such a person was induced to agree with misrepresentation, suppression of relevant facts, unfair advantage, or failure to honour essential obligations forming the basis of the agreement, the transaction becomes questionable both under the Indian Contract Act and under the moral principles governing Islamic law.<\/p>\n

Under the Indian Contract Act, this issue is examined through provisions relating to free consent, including Section 17 on fraud, Section 18 on misrepresentation, and Section 19, which provides that agreements entered into by fraud or misrepresentation are voidable at the option of the affected party. Under Islamic jurisprudence, the same concern is reflected in the requirement that transactions be based on genuine consent, fairness, and the absence of exploitation.<\/p>\n

Thus, the combined legal and ethical framework requires that contractual arrangements not merely satisfy formal requirements but also reflect informed consent, fairness, and protection against the exploitation of a vulnerable party.<\/p>\n

\u00a0<\/strong><\/p>\n

External Interventions and Related Developments<\/h2>\n

In parallel, there was also an intervention by Azharuddin Kazi, an IAS officer of the Goa cadre and a native of Yavatmal, whose family I have known personally. He conveyed that his cousin, who was an accused in the matter, was, in fact, innocent, had been used as a proxy without knowledge or consent, and had subsequently been made an accused and was in custody. He expressed an interest in travelling to Nagpur to facilitate a compromise and made repeated requests in this regard. I clarified my position that I was not a substantive party to the litigation except by virtue of family circumstances and that I had no authority to enter into any compromise on behalf of the legal heirs.<\/p>\n

I further stated that I would be able to justify this position only after the case was concluded. Relevant communication links were shared with the legal heirs, and he acknowledged the limitations of my role. Further, Farhad, the younger brother of Advocate Sajid, who is alleged to have played a central role in the alleged fraudulent framework, also approached me repeatedly, requesting my participation in at least one meeting involving the concerned group of partners. He also shared a copy of a proposed compromise arrangement with me.<\/p>\n

Our close family associate, since the days of Nayyar Mamu, Mr Bhutada, says that there is a Supreme Court ruling that a withdrawal of the case effectively disables the State from prosecuting the accused, so that criminals are punished with jail terms. The ends of justice are substantially achieved.<\/p>\n

Since the Zuhair\u2013Khalid duo had effectively disempowered the unholy nexus, reduced me to servitude, and I remained merely an obedient havaldar of my masters.<\/p>\n

I also reiterate that I had received foundational guidance from my father regarding the importance of discerning truth from falsehood, particularly in complex, adversarial, and emotionally charged situations. Accordingly, I state that I did not yield to coercive pressure or influence from individuals described in the narrative as operating within the “goonda” network.<\/p>\n

My participation, wherever it occurred, was confined to the extent of family circumstances, communications received, and my attempt to understand and address the issues arising before me. Separately, concerns were raised regarding security conditions in Yavatmal.<\/p>\n

At one point, Munni Khala advised Arif not to visit Yavatmal due to perceived security risks, and Yasmin also contacted me regarding the same. At that time, I was already present in Yavatmal and reassured her that the general situation there was peaceful and that law and order conditions were stable.<\/p>\n

Earlier, during the broader course of discussions relating to contractual engagement, Zuhair Khalid had informed of alleged reports concerning violent incidents in Yavatmal, including claims of multiple murders. To verify the factual position, I contacted Mr Abraham, a correspondent for The Times of India and our media coordinator, who is familiar with reporting in Yavatmal.<\/p>\n

He categorically stated that, according to the local police chief, no major crimes had been recorded during the relevant period. He also played a role in ensuring that media reporting did not distort the factual position, and coverage was subsequently published in The Times of India, reflecting a more accurate assessment of the situation.<\/p>\n

In light of the above developments, I state that I declined to proceed in any manner that would imply acceptance of the alleged operational framework described in the narrative, as I have neither been trained in nor associated with what has been referred to as the governance structure of the “goonda world”.<\/p>\n

Accordingly, I further state that, unless and until all actions, arrangements, and understandings are properly ratified by the legal heirs and determined in accordance with due legal process, no binding entitlement, obligation, or liability can be inferred against me. My involvement remains strictly limited to the extent of family circumstances and information available to me, without independent authority to conclude, compromise, or determine the rights of other legal heirs.<\/p>\n

I also place on record that, in my understanding, my liability in respect of these matters has effectively ceased, as I have expressly surrendered any asserted share or interest in the inheritance pending lawful ratification and final determination of all relevant facts and rights.<\/p>\n

The Vintage Vehicle Episode: A Pattern of Responsibility, Mediation, and Endless Administrative Burdens<\/h3>\n

 <\/p>\n

Another episode that illustrates the recurring pattern of my involvement as an intermediary concerns the disposal of three very old vehicles left behind by Nayyar. I was entrusted with the responsibility of facilitating their sale and had obtained the necessary authority to do so.<\/p>\n

To ensure transparency, I obtained certified quotations from the vintage vehicle market in Nagpur. Verma examined the quotations, found them satisfactory, and agreed to pay the amount that had been mutually settled between him and me.<\/p>\n

However, subsequently, Munni Khala asked Verma to pay an additional amount of \u20b950,000 over and above the agreed consideration. Verma contacted me seeking intervention. He explained the difficulty and asked whether I could speak to Munni Khala. In my characteristic way, I responded humorously that she would h launch “advanced cruise missiles” because they were more advanced than “Silk missiles.” The remark produced a hearty laugh, easing the moment’s tension.<\/p>\n

Verma made it clear that he wanted the vehicle at any cost. I informed him that there was no point prolonging the matter and that he should complete the payment if he considered the vehicle worth acquiring. Ultimately, he deposited the entire amount, including the additional \u20b950,000 component.<\/p>\n

A similar issue arose regarding the Luna vehicle. Verma made an offer, and Munni Khala initially agreed. Later, she asked me to inform Verma that she had withdrawn from the arrangement because Bade Baba wanted the vehicle. Subsequently, Munni Khala contacted me again and requested that the agreement be revived after Bade Baba declined the offer. Eventually, the matter was resolved, and the transactions were completed.<\/p>\n

The remaining difficulty concerned annual tax obligations and the PUC’s certification fees. Verma stated that, in accordance with his commitment, he would bear the necessary expenses. I advised him to use his own contacts and manage the process efficiently, even suggesting that he coordinate directly with the relevant parties rather than create unnecessary complications.<\/p>\n

I have never personally met Verma. However, he had been Tariq Mamu’s neighbour for almost ten years. Tariq Mamu never directly interacted with him, but I would periodically receive brief, almost British-style messages from him: “Any news from Verma?”<\/p>\n

The matter then entered a more complicated administrative phase at the RTO. The officials informed me that transferring the vehicle would be extremely difficult because clearance from the relevant department under the Ministry of Finance was required. I conveyed that such a route was impractical and requested that they identify a workable alternative.<\/p>\n

The RTO officials explained that they would continue trying, but would need my cooperation because the OTP would be sent to my phone. They continued generating OTP requests until the process could finally be aligned with the official records. Verma was embarrassed by the repeated OTP requirements and the weekly administrative hurdles. I assured him repeatedly that there was no question of inconvenience and that I would continue cooperating until the matter was properly resolved.<\/p>\n

The OTP issue had become, in his words, a Himalayan challenge. Yet I remained patient and continued assisting the authorities. Eventually, the OTP verification matched the official records, the necessary certification was completed, and when the RTO staff informed me that the process was finally concluded, I felt genuine relief.<\/p>\n

I mention this episode because, in my assessment, it reflects a larger recurring pattern. I repeatedly found myself carrying responsibilities, solving practical problems, and absorbing administrative burdens for others. My concern is that such expectations have become institutionalised, as people assume I will always remain available and compliant.<\/p>\n

By documenting these episodes, I am attempting to place the complete record before the public domain so that unresolved issues, responsibilities, and experiences are not left buried or forgotten during my lifetime.<\/p>\n

Events, Crisis, and Legal Proceedings<\/h2>\n

It was the goondas who pursued me with such intensity that the situation came close to ending my life. Zuhair had repeatedly telephoned me, asking me to visit Tehseen Mira, the Government Pleader in Nagpur, who had been assigned by the High Court to monitor the Yavatmal case.<\/p>\n

At that time, there was a complete lockdown and night curfew in operation. All establishments were closed by approximately 7 p.m. It was pitch dark, visibility was extremely poor, and, as I anticipated, I met with a serious accident when I crashed into a pit. As a consequence of the accident, I was unable to operate my mobile phone properly. I asked the person present there to locate Sameer on my mobile phone and ask him to come to the accident site immediately. My sons were stationed in Chennai and Bangalore at that time.<\/p>\n

Meanwhile, I requested them to locate Tehseen. Fortunately, they located the phone and connected me with him. I informed Tehseen that I had suffered a very serious accident. However, the priority at that moment, as I understood from the instructions given to me by Zuhair, was not merely my accident but the urgent legal development concerning the accused persons, as they had been summoned by the Court and had not been permitted to leave the premises.<\/p>\n

Meanwhile, Azra also reached the hospital. The communication was sent to Dr Aziz Khan and his son-in-law, who are the permanent physicians for Rafiuddin \u00a0Mamujan’s entire family. Since the hospital had become COVID-centric, I was shifted to an antechamber for treatment. I was examined and scanned, and the medical assessment revealed that my brain was fully protected, but my back had sustained a fracture.<\/p>\n

Since the back injury could not be plastered, I was provided with an orthopaedic belt. A professional surgeon was called to undertake extensive stitching of my head wound. Azra can testify regarding the extent of blood loss I suffered during this incident. The next morning, Zuhair informed me that the Government’s reply before the High Court had still ot been filed.<\/p>\n

I contacted Tehseen, who advised me to rest and assured me that he would come and prepare a more comprehensive version that would cover the facts and circumstances that had not been incorporated into the earlier three-page draft.<\/p>\n

He informed me that he had relied on the Government Counsel’s feedback at Yavatmal. I thereafter recomposed the entire matter, and the document expanded to seven pages. Tehseen’s role was to ensure that my draft was legally compliant and properly presented within the framework required by the Court.<\/p>\n

We spent almost an entire day drafting, refining, and revising the document to achieve precision, clarity, and legal effectiveness. He signed, stamped, and embossed the document in my presence. He assured me that the Court’s verdict would go in my favour and that the judgment would incorporate the major submissions placed before the Court. The Court did ultimately pass a decree in our favour, and the copy of the decree shared by Tehseen reflected the substance of our submissions.<\/p>\n

I also received a message from Tariq Mamu, which, in my understanding, is necessary to record in the present narrative.<\/p>\n

The message was written in a British style of expression and consisted of five words:<\/p>\n

“I heard you had a fall.”<\/p>\n

The message contained neither a prologue nor an epilogue.<\/p>\n

I understood the expression as carrying a deeper symbolic meaning, comparable to the image of a branch without a tree \u2014 uprooted from its source and therefore without identity.<\/p>\n

The circumstances described above demonstrate the complexity of the events surrounding the inheritance dispute, the interventions of various individuals, and the pressures on me during these developments. My position throughout has been that I acted within the limitations of my authority, guided by family circumstances, legal necessity, and the information available to me at different stages.<\/p>\n

I reiterate that I never assumed authority beyond what was legally or morally available to me. Any action taken was intended to protect the family’s interests, preserve dignity, and ensure that matters proceeded in accordance with lawful procedure. Where external individuals attempted to intervene, I maintained the distinction between informal influence and lawful authority. Where representations were made, I attempted to separate verified facts from assertions requiring proof.<\/p>\n

The events surrounding the accident, medical treatment, and subsequent preparation of the legal submission were not isolated incidents. Still, they formed part of a wider sequence of circumstances in which I was required to respond under considerable pressure.<\/p>\n

Responsibility, Contribution, and Practical Realities<\/h2>\n

The circumstances surrounding this matter require a careful examination of responsibility, contribution, benefit, and the practical realities that unfolded over time. The purpose of placing these facts on record is not to create further discord, but to explain the distinction between formal entitlement and the actual burdens borne by those who became involved in the process.<\/p>\n

An inheritance dispute cannot be viewed only through the limited framework of ownership or eventual distribution. It also involves questions of participation, communication, effort, responsibility, and how individuals respond when circumstances become difficult.<\/p>\n

My involvement in these matters extended far beyond any passive claim or expectation. It required sustained engagement, repeated communication, coordination, legal follow-up, personal endurance, and emotional resilience over an extended period. In the course of these events, the practical burden of addressing issues, responding to developments, communicating with various individuals, and attempting to preserve family interests increasingly fell upon my son, Wasim, and me.<\/p>\n

In my perception, our time, energy, resources, and personal involvement were repeatedly drawn into resolving matters arising within the wider family framework, while the eventual benefit of such efforts accrued substantially to others.<\/p>\n

I have expressed this concern by stating that my son and I were being continuously drawn into the process in a manner that enabled others to secure their interests, without corresponding recognition of the sacrifices, responsibilities, and burdens we undertook. This observation is not intended as an accusation against any individual without basis. It is intended to highlight the imbalance that developed between those who carried the practical burden and those who ultimately benefited from the outcome. The principle of fairness requires that benefits and burdens be considered together. Those who benefit from the preservation, recovery, or advancement of an asset must also recognise the contribution, risks, and responsibilities borne by those who made such preservation possible.<\/p>\n

My son Wasim’s involvement was not motivated by personal advantage. It arose from circumstances where my health limitations, repeated medical difficulties, and the complexity of the situation required his support and participation. A significant portion of the coordination and communication was made possible by his assistance. I remain grateful for his support, particularly during periods when physical and medical limitations restricted my ability to function normally. The involvement of my family members in these matters must also be viewed in the context of our upbringing and the values instilled by my father. I have decided to distance myself from the raging fire which has now engulfed my entire family and is threatening to devour all of us.<\/p>\n

My sisters will attest that the children of my father never misused his official position, even when he served as a Judge of the Bombay High Court and later as Chairman of the State Administrative Tribunal, a position involving oversight connected with administrative matters concerning IAS and IPS officers of the Maharashtra cadre. The legacy of my father was one of institutional dignity and restraint. His children never used his public position for personal advantage.<\/p>\n

In my understanding, one of the significant beneficiaries of the goodwill and consequences of his official service was Chhote Mamu and other legal heirs, because the professional standing, credibility, and institutional experience associated with his position contributed towards safeguarding family interests. In particular, it was through the efforts of his staff and the institutional channels available at the time that the plot belonging to Nayyar Mamu was protected and preserved when it became disputed due to contested approaches and objections raised by the society of which that plot formed an integral part.<\/p>\n

Unfortunately, in my perception, the efforts undertaken in that regard were never adequately acknowledged. Greater attention was instead focused on assumptions about the alleged motives attributed to him.<\/p>\n

I believe a similar pattern has subsequently emerged in relation to me, in which the focus has shifted from the substance of the efforts undertaken to questions of intention. My objective has never been personal advantage or conflict. My objective has been to address the underlying causes of repeated disputes so that such patterns do not continue to affect future generations.<\/p>\n

Another important aspect concerns my lifelong role as an activist journalist and writer. I was born an activist and have remained engaged throughout my life with public causes, social issues, accountability, and justice through my writings and public interventions. In my capacity as an activist journalist and writer, I have authored more than 800 articles, available at the URLs below. These writings represent a documented record of my public engagement and reflect my consistent involvement with questions concerning society, governance, justice, and human dignity.<\/p>\n

    \n
  1. https:\/\/theleaflet.in\/author\/moin-qazi<\/a><\/li>\n
  2. https:\/\/muckrack.com\/moin-qazi<\/a><\/li>\n
  3. https:\/\/www.transcend.org\/tms\/author\/?a=Moin%20Qazi<\/a><\/li>\n
  4. https:\/\/www.dailysabah.com\/columns\/moin-qazi\/archive<\/a><\/li>\n
  5. https:\/\/staging.nextbillion.net\/authors\/moin-qazi\/<\/a><\/li>\n
  6. https:\/\/www.dailyo.in\/author\/moinqazi123<\/a><\/li>\n
  7. https:\/\/thediplomat.com\/search?gcse=moin+qaz<\/a> i<\/li>\n
  8. https:\/\/www.asianage.com\/columnist\/moin-qazi<\/a><\/li>\n
  9. https:\/\/sabrangindia.in\/content-author\/moin-qazi-16854\/<\/a><\/li>\n
  10. https:\/\/www.deccanchronicle.com\/columnist\/moin-qazi<\/a> https:\/\/www.indiawaterportal.org\/search?q=moin%20qazi<\/a><\/li>\n<\/ol>\n

    My approach to public issues has always been guided by the belief that unresolved concerns must be examined rather than ignored. My engagement with media platforms in the present circumstances, therefore, arose from this established role and was not an isolated reaction to the dispute.<\/p>\n

    A further issue requiring consideration concerns possession, compensation, and obligations associated with the property arrangements. A claim for compensation arising from delay may require examination. Still, such a question must be considered in light of the complete contractual and factual circumstances, including the responsibilities of all concerned parties.<\/p>\n

    Builder agreements generally include provisions regarding delay, possession, and performance. The enforceability and application of such conditions must be assessed in accordance with the law and the specific facts. The flats have already been allotted, and matters concerning possession, documentation, approvals, and related financial responsibilities cannot be considered without examining the entire background.<\/p>\n

    Issues such as stamp duty, documentation expenses, and procedural requirements were not always conclusively settled within a mutually agreed framework. Accordingly, any determination of liability must consider the balance between authority, contribution, benefit, and responsibility.<\/p>\n

    Despite all difficulties, I continue to recognise the importance of family dignity and the preservation of relationships. My purpose in placing these facts on record is not to diminish anyone’s contribution but to ensure that the complete picture is available \u2014 including both the benefits received and the burdens carried.<\/p>\n

    Tariq Mamu states in a written communication that he is running this campaign for his children. But why is my son being made a scapegoat to fatten them? The way my cohorts want to suck even the last drop of my blood for fattening themselves is deeply troubling.<\/p>\n

    A Major Ethical Somersault: Narrative Framing, Identity Invocation, and Familial Distortion<\/p>\n

    Zaheer, Sameera, Majid, Zubair Bhai, and Nahid Baji were contentious, intractable roadblocks. However, before I signed the document with Zuhair, Munin Khala assured me that Khalid would handle these individuals. Time proved otherwise, and I was left to devise strategies over nearly two months to get Zahair out of the cornered situation.<\/p>\n

    Before that stage, I had to tender profound apologies on behalf of Tariq Mamu and Munni Khala.<\/p>\n

    Similarly, Majid and Zubair Bhai disputed Zubair Bhai’s authority to represent the family, as he was labelled a “criminal character” in all his communications. I advised him to move out of the family structure and place responsibility for Nahid Baji on me accordingly. This is the reason why there has been a spate of communication between him and me, and several subsequent issues.<\/p>\n

    Tariq Mamu wanted all documents professionally drafted and legally watertight. I contacted independent solicitors who quoted approximately Rs 5 lakhs, which appeared reasonable based on my own experience. In my own company, Sameer knows that sometimes we have to pay around Rs 35,000 for making a single paragraph legally compliant.<\/p>\n

    Zuhair was unwilling to do this, and Tariq Mamu’s financial condition was highly precarious. At every stage, he would suggest mobilising funds from legally and financially stronger relatives.<\/p>\n

    Earlier, before we entrusted the matter to Zuhair, I attempted to use Sameer’s associates in Digras to reach a compromise with the fraudsters. The Digras belt was the epicentre of our company’s operations, and Sameer was my frontman because of his highly honed negotiation skills. Still, there was one condition: that we should honour the financial obligations arising from the compromise within two days.<\/p>\n

    Tariq Mamu demurred due to his poor financial condition and asked me to organise the funds from the legal heirs, without such interventions.<\/p>\n

    I believe that some parties attempted to use me as a shield for their own positions of constraint, hesitation, and avoidance of responsibility. This mindset, in my view, has contributed to the deterioration of the Kazi Khandan group, though its ultimate fate remains to be determined.<\/p>\n

    Shahnaz Khala shared serious accusations against Zaheer with Yasmin. Yasmin shared this back after significant damage had already been done. Munni Khaal sent me a written message saying my grave error was becoming the primary interface with Zaheer, when several legal heirs in Hyderabad were far more capable than I was of dealing with him. e. There was no way I could salvage the humiliation I had already suffered, and could not salvage or my slt reputation,ahaee himls told me that why haaa respected me what the locus standi of me to ainteat me onprooetymaatters when the principal tormento shad teateatd tothei ocoons.I acknowledged Zaheer<\/p>\n

    I sought the help of Yasmin, who is very close to Yasmin and a regular visitor to Yasmin’s clinic. Yasmin made a strong impact but ultimately hung up her hands. We devised a formula with Sammeea, on the condition that I give a written apology to Tariq, Mamu, and Munni Khhala for using intemperate language with him.<\/p>\n

    Munni Khala also informed me that people in Yavatmal were awaiting Zaheer’s arrival and wanted to beat him with sticks to recover their dues. I was rattled earlier. I specifically asked our counsel on the day the sale deed was registered about this accusation. They specifically told me this is a manufactured narrative. I shared this emphasis in my earlier communications with the legal heir.<\/p>\n

    Majeed Zubair shared with me an audio message that contained highly serious accusations against Zuhair and Arif. I consulted a solicitor, who said the best way I could legally insulate myself was to share the communication with the legal heirs.<\/p>\n

    When Arif found out, he sent an angry message, labelling me the worst, greatest fool. This episode occurred in the presence of Zuhair, who, in turn, requested that Arif wait for his statement, as if causing severe damage to the integrity of a person who is himself a victim of a deceitful conspiracy, because he was burdened with Arif’s liability.<\/p>\n

    You can confirm with Zuhair that Arif remained adamant and refused to budge. I still feel that the correct way to address these legal heirs was to discharge me from the court case. I do not consider it proper to accuse me and, at the same time, continue to abuse me in highly derogatory language.<\/p>\n

    I strongly believe that these incidents have much wider implications and require determination by appropriate authorities, whether an individual can become an enslaved person for a self-styled servitude that is attempting to resurrect slavery.<\/p>\n

    Legal Position and Juristic Framework<\/h2>\n

    The present dispute arises from arrangements involving the legal heirs regarding the Yavatmal property and the obligations connected therewith. The legal framework governing the issues raised involves the principles of Muslim inheritance under the Muslim Personal Law (Shariat) Application Act, 1937, together with the relevant provisions and principles of the Indian Contract Act, 1872, to the extent that any arrangement between legal heirs assumes the character of a contractual understanding.<\/p>\n

    My position is that the arrangement in question carries a mixed legal character. It involves, on the one hand, the principles governing inheritance rights and, on the other hand, questions relating to agreement, consent, responsibility, performance, and allocation of obligations. Within this framework, I submit that there existed a significant imbalance between the authority exercised, the benefits received, and the operational liabilities borne by the different persons involved in the matter.<\/p>\n

    My understanding is that I was placed in a position where practical responsibility and coordination burden were disproportionately imposed upon me despite the absence of corresponding authority over all relevant matters. Any arrangement between parties must necessarily satisfy the requirements of lawful consent, clarity of obligation, enforceability, and proper allocation of responsibility. Where such essential requirements are absent, the validity, interpretation, and enforceability of such an arrangement become matters for determination by the competent authority.<\/p>\n

    The settled legal principle that ignorance of the law is no excuse applies equally in such circumstances. Any misunderstanding regarding legal rights, obligations, capacity, circumstances, or applicable principles cannot automatically validate an arrangement that otherwise fails to satisfy the requirements of law.<\/p>\n

    I have personally examined the judicial decree relating to the Yavatmal property proceedings. The matter was dismissed in circumstances where the concerned legal heirs were parties or connected stakeholders. Still, the proceedings did not result in a substantive adjudication determining all underlying rights, liabilities, claims, and counterclaims on their merits. Accordingly, in my view, the dismissal was procedural rather than a final determination of the substantive dispute.<\/p>\n

    No conclusive judicial finding was rendered regarding the ultimate rights and obligations of the parties. Any revival, restoration, continuation, or reconsideration of the proceedings remains subject to due process and the directions of the competent Court. I remain willing to cooperate with lawful proceedings and abide by the final determination of the appropriate judicial authority.<\/p>\n

    It is also relevant to place on record that, at different stages, varying representations were made regarding the status of the proceedings, including assertions that the matter had already been conclusively dismissed. Independent of such representations, I remain conscious of the requirement that no action be taken that may compromise the integrity of the judicial process or create any issue of procedural impropriety or contempt.<\/p>\n

    I further clarify that I do not subscribe to the interpretation associated with the Kazi-Khandan school of Islamic jurisprudence, as I understand it to be materially different from established principles of Shariah recognised in authoritative juristic traditions.<\/p>\n

    My position is founded upon what I understand to be the authentic and consistent principles of Islamic inheritance law, together with the applicable statutory framework and recognised legal principles.<\/p>\n

    I remain willing to abide by the final determination of competent judicial and religious authorities once the matter is conclusively adjudicated. Until such determination is reached, the rights, liabilities, and obligations of the respective parties remain matters requiring lawful resolution, and no individual party is entitled to draw unilateral conclusions regarding entitlement or responsibility.<\/p>\n

    In my understanding, the appropriate course is for all legal heirs to present their respective positions before the competent forum and allow the matter to be determined according to law. A significant portion of the correspondence and coordination in this matter was made possible by the dedicated effort and support of my younger son, Wasim, for which I remain grateful.<\/p>\n

    It is also acknowledged that the wider family comprises individuals with diverse academic, professional, and personal capabilities, including persons associated with legal, professional, and other fields. This includes individuals such as Atif, Samina, Romy, Shoeb, Gazala, Irfan, Ilham, Murtaza, Sameer, Mubassir, Kaibr, Aminah, Sarah, children of Khalid and Zubair Bhai, and others. It is my understanding that the material benefits arising from the estate and related arrangements have accrued substantially across different branches of the family.<\/p>\n

    At the same time, the burdens of communication, coordination, engagement, and sustained involvement have, in my experience, fallen disproportionately upon me and my son, Wasim. This observation is made only in relation to the practical realities of the process. It is not intended as a reflection upon the personal character, capability, or intention of any individual concerned.<\/p>\n

    The Question of Digital Authority: The Limits of Blind Reliance on Search Engines<\/h3>\n

    One of the greatest errors of the present age is the excessive dependence on what may be called “Google authority” \u2014 “Mufti Google”, “Dr Google”, “Barrister Google “, and “Justice Google”, treating search engines as if they were equivalent to scholarship, legal expertise, medical wisdom, or judicial reasoning.<\/p>\n

    The availability of information is not the same as the availability of truth. Search engines can provide access, but they do not automatically provide context, wisdom, verification, or moral neutrality. Algorithms, commercial interests, institutional structures, and human decisions shape the ranking of information itself.<\/p>\n

    A book that deeply influenced my thinking in this regard is Bottle of Lies: Ranbaxy and the Dark Side of Indian Pharma<\/em> by Katherine Eban. The book examines issues surrounding the pharmaceutical industry and regulatory failures, and it raises broader questions about trust, corporate influence, and the systems through which information and authority are constructed.<\/p>\n

    After reading such works, my faith in the idea of “Sir Google” as an unquestionable source of knowledge has significantly diminished. The internet is an extraordinary tool, but it must remain a tool\u2014not a substitute for independent reasoning, professional expertise, ethical judgment, or human accountability.<\/p>\n

    There comes a stage in any relationship, institution, or public discourse at which trust is so deeply damaged that even a truthful statement may struggle to be accepted. Once credibility has been weakened through repeated disappointments, contradictions, or unresolved grievances, people often begin interpreting every subsequent assurance through the lens of experience.<\/p>\n

    I believe a similar dynamic has emerged in my interactions with the Kazi Khandan group. After a long series of experiences, discussions, and unresolved issues, even genuine assurances may be perceived as insincere unless they are backed by transparency, consistency, and demonstrable action.<\/p>\n

    Ultimately, trust is not restored by words alone; it is rebuilt through conduct, accountability, and sustained proof over time.<\/p>\n

    Final Statement, Prayer, and Closure<\/h2>\n

    Throughout my life, I have believed that silence in the face of perceived injustice often allows unresolved matters to persist and intensify. My consistent objective has therefore been to address issues at their root, so that recurring patterns of exploitation and coercion may be recognised and brought to a close rather than repeatedly reproduced.<\/p>\n

    I also place on record that I was born into an environment of public engagement and have remained throughout my life actively involved in social issues, public causes, and questions of justice through my writings and interventions. My work as an activist journalist has been a continuous public endeavour, and my published writings stand as an independent record of my concerns, perspectives, and commitment to social responsibility.<\/p>\n

    In this context, my decision to approach media platforms must be understood not as an isolated reaction to a single dispute, but as an extension of my established practice of public communication\u2014used consistently to highlight issues that, in my judgment, require attention and accountability.<\/p>\n

    When I approached media platforms in the present circumstances, I did so after exhausting available avenues for resolution through internal discussions and family mechanisms. My intent has consistently been to address matters at their root so that recurring patterns of conflict and misunderstanding do not continue unchecked.<\/p>\n

    The epochal words of Aleksandr Solzhenitsyn have always guided me:<\/p>\n

    “The epochal words of\u00a0Aleksandr Solzhenitsyn have always guided me:” In keeping silent about evil, in burying it so deep within us that no sign of it appears on the surface, we are implanting it, and it will rise a thousandfold in the future. When we neither punish nor reproach evildoers, we are not simply protecting their trivial old age, we are thereby ripping the foundations of justice from beneath new generations.”?
    \n\u2015\u00a0Aleksandr Solzhenitsyn,\u00a0The Gulag Archipelago<\/em>\u00a0 <\/strong><\/p>\n

    In my understanding, one of the indirect beneficiaries of my father’s professional and institutional role was Tariq Mamu and other legal heirs, insofar as his position and efforts contributed, in practical terms, to safeguarding certain family interests. In particular, through institutional channels and his staff’s efforts, Nayyar Mamu’s plot was protected when it became the subject of a dispute arising from contested claims and objections within the relevant society.<\/p>\n

    In my view, these efforts were not always fully acknowledged. Instead, greater emphasis was sometimes placed on interpretations of intent rather than on substantive outcomes achieved. I believe a similar pattern has, at times, been reflected in the interpretation of my own actions as well.<\/p>\n

    This is in line with my earlier stand in the housing finance company, where I was the funding director. I declined the annual increment of Rs 10 lakh because the company made a somersault on the mission I had crafted and began charging highly usurious interest rates. I also refused the perks.<\/p>\n

    In protest, I left the company. If one examines the records, my nephew Sameer Siddiqui, whose appointment I had facilitated, is reminiscing in the company alongside those I considered to be engaging in usurious practices. His primary agenda was my degradation, about which I was to receive periodic updates and, finally, become the most forceful spy for management.<\/p>\n

    What was highly unreasonable was that the company used Azra as its front leader to blast my wife and me with rock-like pillars, with Yasmin and her son, Irfaan, and son-in-law, Mujaddid, supporting her. Azra, Yasmin, and Sameer Siddiqui, with Irfan’s tacit support, attempted to sabotage my position by aligning with these practices.<\/p>\n

    In fact, Sameer backstabbed me, who had facilitated his appointment, and then backstabbed Mr Ramesh Kumar, his appointing authority, who addressed Sameer as his adopted son after I had left in protest.<\/p>\n

    But when there was a change in management, Sameer, like the human chameleon, switched his loyalty, backstabbed his appointing authority, and adopted an uncle.<\/p>\n

    When I sent a confidential email to my company that inadvertently mentioned certain employees, Yasmin and Azra questioned my propriety for not informing the people whose names I had mentioned. Azra came to my house and grilled Nahid.<\/p>\n

    I protested to the company that instead of seeking my clarification, it should explain why it authorised my sisters to make me accountable to the company. The company distanced itself, stating that it adheres to official protocols and would never authorise a non-employee to access confidential emails.<\/p>\n

    In fact, Azra served as a proxy director of the company I had set up with Geret, but since it resorted to highly immoral practices, I quit. But Sammer remained a signatory to the endorsement of those practices for almost five years. He enjoyed the blessing of having spiritual figures like Yasmi Azr., Iran, and Mujaddid. I was surprised that Yasmin and Azra were being used by the company after I had left it in protest against its money-lending practices, to avenge this process. This is outright moral turpitude. This is why I suspect they have masterminded this conspiracy of moral assault on my dignity by members of the Kazi Khandan group.<\/p>\n

     <\/p>\n

    I honestly share that I am in very bad health owing to the failure of the lithium therapy and the inability to travel to Delhi, which was necessary to confirm my official joining of the company to accompany a senior director, who was necessary for Sammmer’s to confirm Sameer’s joining. When I decided to drop out, but Azra, Sarah, and Yasmin literally fired me, and Yasmin phoned me and ordered me to go. After Yasmin’s, I reached Delhi, and the next day, I had a manic attack and found myself helpless in Delhi. I telephoned Yasmin for hel .she put the phone down. Immediately thereafter, I received a phone call questioning my priority, unnecessarily troubling Yasmin. I put the phone down and asked an autorickshaw driver to take me to the East Hospital. I have my medical identity card with me. It had instructions that the concerned rescuers had to follow, as it was in a collapsed state. I was oxygenated, and once my pulse returned to normal, I was discharged.<\/p>\n

    Yasmin, Aza, Ifran, and Sameer knew my Achilles’ heel, and I believe they targeted that vulnerability to trigger my manic episodes. In those moments of extreme vulnerability, they opportunistically extracted benefits for their own self-aggrandisement. It was during one such vulnerable moment that they betrayed me. I struggle to understand the ruthlessness of those who, like vampires, drained my little blood to nourish and elevate themselves. I also do not understand how the legal heirs adopted the same strategy against me, and who enabled them to create such a situation<\/strong>. <\/strong>I consider all of them my arch enemies because they have used their spiritual cloak to execute their filthy agenda.<\/p>\n

    Although most of these individuals are foreign nationals and pose procedural complexities, there are other sources through which they can be accessed. Mujaddid has a very shady background and can potentially be investigated regarding his US nationality status. His father, Ghalib Hussain, is a senior academician and Emeritus Professor in South India. Sameer’s father-in-law, Wasim Khan, who defrauded us and leveraged my father’s identity to defraud several people, is based in Nagpur.<\/p>\n

    My intention in sharing this experience with the global community is to caution them that my error in lowering my guard\u2014not only with my kin but also with my real sister\u2014made me vulnerable and turned me into prey for such opportunists.<\/p>\n

    I am conscious that I may not receive support from the Kazi Khandan group, including my sisters, who I believe will acquiesce to the verdict of the Kazi Khandan school of Islamic jurisprudence, even if it undermines what I perceive to be the moral legacy of my parents.<\/p>\n

    My sisters are aligned with some of my tormentors. I respect the alignment; however, it continues to cause me undue harm. Anjum Mumanijan flew to Hyderabad to attend the wedding ceremony of Yasmin’s daughter, which forced me to boycott the occasion because a few months ago, she had made wild charges against my parents and then extorted Rs 4 lakhs from me, which was a huge sum twenty years ago. I had to mobilise the amount from the market; she had the gall to threaten me again the following day to extort another Rs 4 lakhs, which I resisted. Even as bankers, we don’t compromise the dignity of the borrower.<\/p>\n

    Zubair Bhai travelled all the way to Nagpur to attend the wedding ceremony of Azra’s son. Mujaddid flew from America to join Azra’s festive occasion. Arif is a constant presence at all social occasions, but in Azra’s case, his daughter was also a part of those ceremonies. I am not sure, but I think Khalid’s children were also present.<\/p>\n

    It was difficult for me to extricate myself from the clutches of the se cowards who had enslaved me. Azra’s feedback heavily influenced my father’s decisions and was largely prejudicial to my interests. At one point, he asked me to leave the house because Azra did not want me there. Tariq Mamu is aware that the World Bank staff understood my plight and gifted me an independent flat. My father organised plush accommodation for Y, Asmin’s brother-in-law, Saeed. The accommodation was government-owned, heavily subsidised, and located at Churchgate. I had to seek modest accommodation in a suburban area and commute daily by train to Churchgate, where my headquarters were located.<\/p>\n

    Prayer <\/strong><\/p>\n

    During my mother’s final days, I had promised her that I would strive to undo the grave injustice, humiliation, and disgrace she had suffered and to restore her lost honour. I believe I have made my sincere and best efforts in that direction, and the rest I leave to the Almighty. I am hopeful that my present efforts will bring her a measure of peace.<\/p>\n

    The sacrifices of my parents have given meaning to my life despite my debilitating illness. I believe I have inherited my mother’s creative impulses, my father’s legal and literary acumen, and the compassion associated with Nayyar Mamu, all of which continue to shape my sense of purpose and direction.<\/p>\n

    I reiterate that my mother’s submission in the Yavatmal court is entirely in accordance with the Muslim Shariat Application Act, 19,37 and the Indian Contract Act, 1872. I therefore fully endorse her stand, and her submission may be treated as my own.<\/p>\n

    What remains more important to me than any personal claim is the responsibility to uphold cherished family values, preserve moral integrity, and restore what I perceive as the diminished honour of my parents and close family lineage.<\/p>\n

    My broader objective in all such engagements has been to address what I perceive as patterns of exploitation and systemic distortion, and to work through lawful, ethical, and intellectual means towards their long-term resolution. My intention has never been the perpetuation of dispute, but rather its closure in a manner grounded in dignity, restraint, truth, law, and fairness.<\/p>\n

    I challenge any member of the Kazikhundan group to go to Court and plead for suitable action against me. I will accept and acknowledge the individual as a true Muslim and mujahid and abide by the court verdict. I therefore place on record that I consider my position in this matter to be closed on my part. Since the legal heirs will not ratify my decisions but claim benefits, I am willing to submit any disputed issues to adjudication before a competent court of law and to abide fully by its final determination. I invite any party that disputes this account to seek adjudication before the appropriate judicial forum, and I affirm my full willingness to cooperate with the judicial process.<\/p>\n

    In keeping with the traditions of my forefathers\u2014particularly Nana Abba, Nayyar Mamu, and my parents\u2014I hereby surrender my claim to the inheritance of my grandfather.<\/p>\n

    Shaheen (The Eagle)<\/strong><\/h2>\n

    Tu shaheen hai, parwaz hai kaam tera
    \nTere samne aasman aur bhi hain<\/em><\/p>\n

    Isi roz-o-shab mein ulajh kar na reh ja
    \nKi tere zaman-o-makan aur bhi hain<\/em><\/p>\n

    Na tu zameen ke liye hai, na aasman ke liye
    \nJahan hai tere liye, tu nahi jahan ke liye<\/em><\/p>\n

    Yeh khaki anasir se hai tu paida
    \nKi tu hai sifat-e-Haq, tu hai jalwa-e-Yazdaan ke liye<\/em><\/p>\n

    Agarche tu hai aseer-e-qafas-e-unsuri
    \nNa ho yun ke tera nasheman ho aashiyan ke liye<\/em><\/p>\n

    Nahin tera nasheman qasr-e-sultani ke gumbad par
    \nTu shaheen hai, basera kar paharon ki chatanon mein<\/em><\/p>\n

    \u2014 Muhammad Iqbal<\/p>\n

    Best wishes,
    \nMay the Almighty keep your path always blessed.<\/p>\n

    ____________________________________________<\/em><\/p>\n

    \"\"<\/a>Moin Qazi<\/em>, PhD Economics,\u00a0PhD English, is a member of the <\/em>TRANSCEND Network for Peace Development Environment<\/a> and a member of NITI Aayog\u2019s National Committee on Financial Literacy and Inclusion for Women. He is the author of the bestselling book, <\/em>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 <\/em>moinqazi123@gmail.com<\/em><\/a>.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

    I am an imperfect Muslim, and I question my own spiritual credentials. The issue is: how can a son tolerate the denigration of parents who did have impeccable credentials? This has become a common trend.<\/p>\n","protected":false},"author":4,"featured_media":83401,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40],"tags":[],"class_list":["post-317609","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-transcend-members"],"_links":{"self":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/317609","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/comments?post=317609"}],"version-history":[{"count":3,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/317609\/revisions"}],"predecessor-version":[{"id":317647,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/317609\/revisions\/317647"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media\/83401"}],"wp:attachment":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media?parent=317609"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/categories?post=317609"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/tags?post=317609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}