Eight women from Assam, Jharkhand, Gujarat and Punjab were honoured at the third Dr Rama Saharia Memorial Awards Ceremony, organised by the MBKM Foundation at the NEA Auditorium here on Sunday. The Foundation is headed by Prof Pradeep Mathur, an author and a veteran journalist.
The awards recognised outstanding contributions in journalism, higher education, social service, performing arts, disability empowerment and other fields. A notable feature of this year’s ceremony was the diversity of the recipients, who came from Hindu, Sikh, Christian and Muslim communities.
The awardees had overcome social and economic hardships, as well as family-related challenges, to establish themselves in their respective professions. Their achievements serve as an inspiration to women from disadvantaged backgrounds.
The Dr Rama Saharia Memorial Media Award was presented to Naina Gautam, a journalist and sustainability communicator, for her work in raising awareness about climate change, the environment and health.
Prof. Manjinder Kaur received the Dr Rama Saharia Memorial Award for Higher Education in recognition of her long-standing contribution to education and teaching.
The Dr Rama Saharia Memorial Social Service Award was conferred on Urmal Munjwani for her contribution to yoga, wellness and holistic health.
Garima Joshi was honoured with the Dr Rama Saharia Memorial Award for Performing Arts and Standout Skills for her contribution to the performing arts.
The Dr Rama Saharia Lifetime Achievement Award was presented to Sukhdeep Kaur for her selfless service towards the empowerment of persons with disabilities. Her work spans education, sports, rights advocacy and the creation of inclusive opportunities.
Atlanta Mahanta received an award for her contribution to multimedia journalism, academic communication and visual storytelling.
Aayushi Karanwal was honoured for establishing her identity in body positivity, modelling, public relations and image management while overcoming personal and professional challenges.
The Chairman’s Special Award for Social Service was presented to Tabassum Khan for more than two decades of work in women’s and children’s welfare, maternal health, nutrition, sanitation and health awareness.
Former Union Minister of State for Home Subodh Kant Sahay was the chief guest. Eminent politicians Harkesh Bahadur and Anil Shastri were also present. The function was presided over by former Secretary-General of the Rajya Sabha Dr Yogendra Narayan.
Organised in memory of Dr Rama Saharia, the awards aim to recognise individuals who have made noteworthy contributions to society and nation-building. The ceremony celebrated the achievements of women working across diverse fields and highlighted the importance of inclusive opportunities for all.
source: http://www.indiatomorrow.net / India Tomorrow / Home> Education / by India Tomorrow / September 08th, 2026
Started as a local bi-weekly newspaper, Madinah soon commanded a massive subcontinent-wide circulation. While most newspapers at the time focused on major colonial urban centres such as Lahore, Delhi or Calcutta, Madinah instrumentalised its place of inception—Bijnor—as a political shield.
‘Madinah,’ a bi-weekly newspaper founded in 1912 by Mohammad Majeed Hasan, began in his courtyard in the small qasbah of Bijnor in the Northwest United Provinces (present-day Uttar Pradesh). Its inception is later recounted in a dream narrative published in Madinah’s silver jubilee edition in 1939, which describes how Hasan dreamt of “a bright moon shining in the sky, being eclipsed by another moon appearing from behind and drifting away from it, becoming brighter as the dream continued.”
Hasan had been working as a journalist in Lahore while also preparing for a career as a judge. He is said to have had the dream shortly after abandoning his training and returning to Bijnor to continue working for the family newspaper Sahifa, whose modest readership had already begun to dwindle. Hasan later interpreted the dream as a sign that he should start his own newspaper, symbolised by a new shining moon.
Hasan’s first wife, Muhtarma Kaneez Fatimah, whose altruistic nature and firm belief in his venture compelled her to help him start the paper, sold her jewellery to support it. She later proved to be an intelligent and capable assistant in the newspaper’s production, despite being unable to read or write.
It was she who inspired the newspaper to include a separate women’s section named Akhbar-i-Nisvan on one of its last pages. The section frequently appeared during the newspaper’s first three years, from 1912 to 1915, and was intended to serve the interests of Muslim women by including editorials and creative pieces written by both men and women.
Soon, the paper had distinctly identified itself among its audience by creating a space for Muslim women, with a special focus on mothers, to discuss their issues through genres such as poetry and fiction.
The unlikely epicentre: importance of the Qasbah
Started as a local bi-weekly newspaper, Madinah soon commanded a massive subcontinent-wide circulation. While most newspapers at the time focused on major colonial urban centres such as Lahore, Delhi or Calcutta, Madinah instrumentalised its place of inception—Bijnor—as a political shield. In the same year as Madinah’s inception, Maulana Azad, at the age of 23, started the paper Al-Hilal in Calcutta, which was lauded among the Muslim elite and others for its publishing style and genre, soon reaching a pinnacle of readership.
In contrast, Madinah’s unique approach, which embraced the values of the gentry while also appealing to a broad readership beyond the traditional urban elite, distinguished the paper from the incessant urban cynicism that was becoming a prevalent theme throughout the landscape of production. Due to better readership and the greater availability of resources in urban areas, similar endeavours to Madinah redirected themselves to these spaces.
In its founding years, Madinah also addressed British officials, adopting varying strategic and bargaining stances against surveillance and strict government policies through explicit deference to colonial authorities. For instance, Hasan, the proprietor of the newspaper, cited the Ijazat (permission) of the Magistrate and Collector of Bijnor in its inaugural issue. This attentiveness to British intelligence provided the necessary immunity required for the functioning of the newspaper, unlike Azad’s Al-Hilal, which came under heavy scrutiny from the colonial government and had to cease publication by the end of 1914.
Newspapers in urban centres, such as Awadh Akhbar, persisted in their efforts to speak to a broad audience delineated more by language and culture than by religion, while papers such as Madinah reinforced an already rich discursive tradition surrounding religion and identity in the social crevices known as qasbahs (small towns). They also engaged with contested political themes debated by scholars and leaders, including the shaping of early narratives of separatism and communalism among Indian Muslims.
The success of Madinah can be attributed to the spatio-temporal advantages of the qasbah, which can be defined as a place of bureaucratic and market significance where a Muslim minority or majority lived alongside populations from other communities, alongside an influential enclave of intellectual vivacity and economic and political importance for Muslims. Scholar M. Raisur Rahman described qasbahs as “an alternative site for contestation with strong autonomous networks of culture, literature and religion”, while simultaneously defining them as a ‘unique space’ and a ‘microcosm of larger idealized national life’.
These spaces have been significantly important sites in the history of South Asian culture, shaping identities and literary traditions while remaining distinct from the typologies of urban environments, where modernity had already seeped through the sutures of cultural exchanges with the outside world.
Madinah and its role in politics
The political trajectory of Madinah transformed profoundly during the period of World War I, following the Balkan Wars. The paper broadened its purview by juxtaposing the localised ethos and culture of the qasbah with larger international crises, particularly the imminent dismantling of the Ottoman Empire.
Navigating the intricacies of a contested political landscape, Madinah supposedly guarded a global Islamic consciousness through its promotion of the Khilafat Movement and its shared affiliation with Jamiat Ulema-e-Hind. Consequently, its support for the Indian National Congress and its anti-separatist stance against Jinnah became apparent, aligning with Jamiat’s idea of Composite Nationalism, as Madinah continued to anchor itself in the secular, anti-colonial bedrock of Urdu journalism.
According to scholar Gyanendra Pandey, Madinah served as a vital barometer of Muslim public opinion across this shifting timescape. Driven by the ideological synergy of Hindu-Muslim unity during the Non-Cooperation and Khilafat movements, the publication commanded an astounding peak circulation of 12,500 copies by 1922. However, this radical nationalism invited severe repercussions from the colonial state, notably resulting in the paper being banned in Punjab following its courageous and explicit reporting on the 1919 Jallianwala Bagh massacre. Following the ban, the paper was relaunched in August 1919 under a new name—Yasrab (Madinah in Arabic)—as an act of strategic defiance against the colonial government, with a couplet from Iqbal:
Khāk-i Yasrab az do ‘ālam khūshtar ast, Ā’e khunak shahre ke ānjā dilbar ast
(The dust of Madinah is better than both worlds, How wonderful is the city where the beloved is.)
As the landscape of production became increasingly fragmented by communal cynicism and the mass political momentum of the early 1920s waned, the paper witnessed a decline in readership, with circulation dipping to 6,500 in 1927 and further to 6,000 by 1931.
Despite this dwindling circulation, Madinah remained a formidable and persistent critic of communal separatism throughout the 1930s and 1940s. Engaging with the contested political themes of the era, the paper sought to dismantle the early narratives of the All-India Muslim League. Pandey highlights a remarkably bold editorial from the 1930s that dismissed the League as being “neither dead nor alive”, asserting that its existence was confined merely to “the brain and mind of Mr. Jinnah”.
By 1942, the newspaper had effectively transformed into an open town hall, enabling ordinary citizens to debate and largely resist the looming Pakistan movement from within the landscape of the qasbah.
The script and scripture
The prevalent Urdu script, Nastaliq, which had been used throughout South Asia for centuries and was imported from Persia, featured intricate details, ornamentation and a complex structural form forged through the meticulous amalgamation of the Naskh and Ta’liq calligraphic traditions. It became the most recognisable Urdu script and developed strong cultural and ideological ties with the Urdu language. However, due to the rise of globalisation and the growing demand to produce literature for the public, it became increasingly difficult to produce works in the script lithographically on a mass scale. By the end of the 1970s, Nastaliq began to advance with the help of Mirza Jamil Ahmad, who created more than 20,000 combinations to bring the script into the digital world under the name Noori Nastaliq.
By the time the digitisation process began, Madinah was already out of business, shutting down its press with its last issue in 1976. During the seven decades that the paper survived, its editors had no keys to the press and no screens to reflect upon. Instead, the issues of Madinah were produced solely by hand, by calligraphers and artists alike.
The Urdu script Nastaliq had been established as the standard for almost every copy of the holy book Quran in South Asia since the Mughal period. By the time Madinah began using the same script as its standard, it already carried connotations of purity, holiness and divinity within the cultural landscape. Combined with the organic practice of producing it by hand rather than by machine, the paper was considered by its readers to embody a deliberate resistance against illegitimate mechanisation and the rising industrialisation of the subcontinent, curating a new political discourse based on the cultural symbolism of the script.
By using and retaining lithographic practices in an era when other papers were increasingly relying on mechanical typography for efficiency, Nastaliq was perceived as a tactile and handcrafted discipline that preserved the inherent spirit of prose, shielding the paper’s contributions from the mechanical and indifferent processes of Western print capitalism.
The inevitable descent
By the 1940s, Madinah had begun engaging in intense print debates with the supporters and proponents of pro-Muslim League newspapers and writers, arguing in a polemical fashion that religion could not be the sole determinant of a nation’s survival. Despite the paper’s persistent efforts to resist the pro-League and separatist stance, it witnessed the partition of the Indian subcontinent into two parts. The social capital of Madinah was on the verge of collapse, as the paper saw affluent members of the Muslim community, who had constantly contributed to its production and editorials, leave for the other side of the border.
The Language Act of 1951 became a huge blow to the publishing house of Madinah, as Hindi was soon adopted as the state language in Uttar Pradesh, mandating officials and government offices to maintain all data in Hindi and extensively replacing Urdu in institutions under the newly formed Indian government. Although the apparent marginalisation of the paper’s foundational language and the loss of its social capital were significant blows in the paper’s history, they were unable to overshadow its continuing legacy.
Madinah, managing to survive, remained a prominent, albeit ageing, symbol of pre-Partition nationalist Muslim political identity, advocating for the preservation of Urdu heritage amid the growing socio-political shifts in Uttar Pradesh. At the same time, it continued to struggle against declining circulation as newer, faster-printed typographic dailies overtook the market. Its reports on the Indo-Pakistani War of 1971 and the creation of Bangladesh vindicated the paper’s historical assertion that religion alone could not hold a nation together, while it also continued reporting on rising communal tensions in the country.
The prodigious endeavour was about to culminate in the years following the Indo-Pakistani War. Near the end of its operational life, the paper’s traditional lithographic format and qasbah roots struggled to attract younger, urbanised readers. The deteriorating health of Hasan finally caught up with him, leading to his death in 1972. The handling of the newspaper remained in the hands of Hasan’s family until its last editor, Syed Hasan, finally ceased publication, quietly closing the press in 1975.
References
Jones, J. (2023). Megan Eaton Robb: Print and the Urdu Public: Muslims, Newspapers, and Urban Life in Colonial India. New York: Oxford University Press, 2021; pp. xi + 247. Journal of Religious History, 47, 151–153. https://doi.org/10.1111/1467-9809.12917
Abduhu, G. R. (1973). The Educational Ideas of Maulana Abul Kalam Azad. Sterling Publishers.
Rahman, M. Raisur. (2014). “Beyond Centre-Periphery: Qasbahs and Muslim Life in South Asia.” South Asian History and Culture, 5, 163–178. https://doi.org/10.1080/19472498.2014.883762.
Shehnaz Rahman, a senior advocate from Guwahati who once fought legal battles in the court room has taken to full time teaching. While her legal career gave her an identity, it was in teaching that she found her life’s purpose.
For Shehnaz Rahman, lecturer at the Bishnuram Medhi Government Law College in Panjabari, Guwahati, teaching is not merely a job but an integral part of her existence. Life led her to the courtroom and placed the law books in her hands; yet, she eventually returned to teaching to seek fulfilment of her sense of belonging.
For her, teaching is not just a chapter in her professional life; it is a call of the heart.
Shehnaz Rahman says even as a child, she had wanted to be a teacher. After completing her honours graduation in political science from Cotton College (now Cotton University), she enrolled at Delhi University and completed her doctorate.
Shehnaz Rahman , lecturer and senior advocate of Bishnuram Medhi Government Law College at a function
The primary purpose of earning her doctorate was to enable her to adopt teaching as a profession in the future. During that period, Shehnaz also obtained her law degree.
However, life does not always follow a planned course. Due to the lack of teaching opportunities during her doctoral studies, she began practicing law in court. Gradually, Shehnaz established herself in the legal profession. Yet, even amidst the demanding job of a advocate, she had kept her dream of becoming a teacher alive.
In a conversation with Awaz-The Voice, Shehnaz Rahman said: “In 1988, I had the opportunity to work as a part-time lecturer at B Barooah College. Shortly after, the then principal of the Government Law College located in Panbazar at that time, Mr Haren Kalita, invited me to teach as a guest lecturer. As soon as I got this opportunity, I accepted his invitation without a second thought. That is how my new journey began. From guest lecturer to part-time lecturer, and finally, in 1995, I joined the Government Law College as a full-time guest lecturer.”
Lecturer and Senior Advocate Shehnaz Rahman with the students
Balancing her legal practice in court during the day and teaching in the evening, Shehnaz realised that she was doing well as an advocate, her heart pinned for a role as a teacher.
She said, “The legal profession has its own appeal, but the satisfaction I derive from teaching is entirely different. Gradually, I understood that I could never give up teaching.”
This dual experience of teaching and legal practice shaped Shehnaz Rahman into a unique educator. With her courtroom experience, she has been able to introduce students to the world beyond textbooks.
Through court visits, legal awareness camps, practical learning or real-life case management experience, she explained all these aspects to students based on her own experiences. She says, “Students understand the subject more deeply when they engage with real-life situations rather than just reading from books.”
Lecturer and Senior Advocate Shehnaz Rahman with the students
However, the most emotional chapter of Shehnaz Rahman’s relationship with teaching lies hidden in a very difficult period of her personal life. While she was serving as a government advocate for the Meghalaya government, her husband suddenly passed away following a cardiac arrest. Within just an hour, Shehnaz’s life seemed to change completely.
She was deeply shattered. It was then that teaching seemed to bring her back to life. Gradually, going to the classroom, talking with students, listening to their questions and teaching them helped ease her sorrow and unrest.
She felt that teaching had become a mental strength for her.
Shehnaz said, “After my husband’s death, I was mentally devastated. But the work of teaching gave me the courage to live like a mother, a healer, a friend and a family member, and it helped me. Among the students, I could forget my sorrow for some time. This gave me new inspiration and enthusiasm to live. It provided new strength to face life. That is why I also call teaching a kind of therapy of my life.”
Today, many of Shehnaz Rahman’s students are lawyers, judicial officers and professionals in various fields. She said, “When any former student comes to me in court and says, ‘Madam, I was your student,’ the pride and satisfaction I feel at that moment cannot be compared to any professional success.”
Shehnaz Rahman believes that a teacher’s true success is not reflected in their own position or personal achievements, but in the success of their students.
“I always advise the new generation of law students to work honestly and with dedication.
Lecturer and Senior Advocate Shehnaz Rahman with the students
Shehnaz Rahman says that there is no substitute for fundamental books, laws, research and analysis in this era of digital resources. Therefore, both teachers and students must keep enriching themselves with new knowledge in tune with the times.
She does not support complete dependence on technology. That is why, the habit of reading, thinking and working independently should never be abandoned. She encourages students to read books, research journals and primary laws, to conduct research, to write themselves and to improve their skills in preparing legal documents. In her view, we must adopt new technology, but technology can never be a substitute for fundamental knowledge, reading, and analysis.
Shehnaz Rahman says she will never give up teaching.
She said, “For me, whether I will teach or not? This is not a question. Because I have already made my decision. Now the question is, where and how I will continue teaching. If tomorrow I cannot continue working at this college, I will still not give up teaching. I will continue teaching through training centers, private universities, law universities or any other medium. In whatever way I can, wherever I can, I will keep teaching students.”
The legal profession has given Shehnaz Rahman experience, identity, and professional success. But teaching has given her something even more valuable — ‘life’s purpose’. When life had deeply broken her, teaching helped her stand up again. And when the strength to move life forward was diminishing, she gained a new strength to live from among her students. That is why Shehnaz Rahman’s life can perhaps be summarised in one sentence: The court taught her law, but the classroom taught her life.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by Munni Begum, Guwahati / September 01st, 2026
A 28-year-old Muslim author from Lucknow has earned a place in the Book of World Records for her book advocating equal rights for adopted children. Sumbul Siddiqui received her official certificate on August 8 for her book “Echoes of Resilience,” a work she began writing nearly a decade ago.
The book carries a clear social message: when a family adopts a child, that child deserves the same love, care, and equal rights as a biological child. Sumbul draws on her own life to make this case. At the age of 23, she discovered that she was herself an adopted child. By that time, both her parents had already passed away.
She says the love and belonging her parents gave her throughout her life became the foundation of her writing. She wanted to put that experience into words and share it with the world. Her parents never treated her differently, and she believes every adopted child deserves the same treatment.
Sumbul has authored two books so far. “Echoes of Resilience” took her roughly ten years to complete. She works independently in Lucknow and received her entire education in the city. Despite facing considerable personal challenges over the years, she did not step back from her goals.
She grew up with a childhood dream of becoming a Chartered Accountant. Alongside that, she always had a deep interest in reading and writing. That passion eventually led her to write her first book, though she never anticipated the recognition it would bring her.
Through her achievement, Sumbul wants to send a clear message to society. She urges families who adopt children to treat them without any discrimination and to give them the same rights and affection they give their biological children. For her, adoption is not simply about giving a child a home. It is about giving that child a complete sense of belonging.
At 28, Sumbul’s recognition in the Book of World Records marks a milestone she takes pride in, one that validates ten years of dedicated work and personal courage.
source: http://www.radiancenews.com / Radiance News / Home> Latest News> Pride of the Nation> Markers of Excellence> Report / by Radiance News Bureau / August 29th, 2026
Students of Sanskaar International School have, in all, secured three positions at the State-level debate and public speaking competition.
Students of Sanskaar International School, Hubballi, who have secured three titles at Verbattle Karnataka 2026, a State-level debate and public speaking competition for school students. | Photo Credit: SPECIAL ARRANGEMENT
Students of Sanskaar International School, Hubballi, have secured three titles at Verbattle Karnataka 2026, a State-level debate and public speaking competition for school students.
In an event which saw participation from across Karnataka, including Bengaluru, Mysuru, Mangaluru, two teams from Sanskaar secured the first position, while another team finished as second runner-up, a release from the school said.
The winners received trophies and cash prizes.
In the Beginner Debate category for Classes 3 to 6, Class 6 students Anay Abhijit Joshi and Rukhaiya Khuram Khatib won the first position.
In the Beginner Speech category, Class 4 student Nivaan Nagaraj Naik secured the first position and in the Kannada Junior Debate category for Classes 7 to 10, Class 9 students Sakshi Shashikant Grampurohit and Vinuta Vijanagouda Patil secured the second runner-up position.
In all, 33 students from Sanskaar were selected at the preliminary rounds in Hubballi and those who qualified progressed to the State-level competition in Bengaluru where they competed with students from across the State.
The winning students were welcomed by the school band and felicitated by founder-chairman of the school Mahendra Singhi and faculty members.
All the students who participated in the competition and those who advanced to the Bengaluru rounds were honoured.
“These achievements demonstrate the confidence of our students to express their ideas, defend their views with reason and, equally importantly, respect a different point of view. We are proud that our students have represented Hubballi and North Karnataka on such a competitive State-level platform,” Mr. Singhi said.
source: http://www.thehindu.com / The Hindu / Home> News> India> Karnataka / by The Hindu Bureau / August 25th, 2026
A survey covering more than 30 colleges across seven districts linked with Chhatrapati Shahu Ji Maharaj University shows a significant rise in female Muslim students
New Delhi :
The number of Muslim girls pursuing higher education in Kanpur and nearby districts in Uttar Pradesh has increased significantly over the past five years, according to a survey conducted by a senior academic. The study shows that the share of Muslim female students in colleges has risen from around five per cent in 2021 to more than 21 per cent during the current admission process.
The survey was prepared by Prof B D Pandey, a senior teacher at PPN College and president of the Kanpur University Teachers’ Association (KUTA). The study was based on admission data collected from more than 30 colleges spread across seven districts of Uttar Pradesh.
The colleges included in the survey are located in Kanpur Nagar, Kanpur Dehat, Unnao, Kannauj, Farrukhabad, Etawah and Auraiya. All these colleges are affiliated with Chhatrapati Shahu Ji Maharaj University (CSJMU), Kanpur.
Prof Pandey said the data was collected from admission coordinators appointed in different colleges during the ongoing admission process. The survey looked at students enrolling in undergraduate courses such as Bachelor of Arts (BA), Bachelor of Science (BSc), Bachelor of Commerce (BCom) and other professional programmes.
According to the findings, Muslim girls accounted for around five per cent of female students enrolled in colleges in 2021. This figure increased to nearly 12 per cent in 2023 and has now crossed 21 per cent during the latest admission cycle.
The rise indicates a growing interest among Muslim families in sending their daughters for higher education. The survey also highlights that many of these students come from economically weaker sections of society.
Prof Pandey said one of the notable findings was that a large number of Muslim girls entering higher education belong to families with limited financial resources. In many such families, sons are also present, but instead of continuing studies after school, they often move towards employment or skill-based work.
“Many Muslim girls who are entering graduation and postgraduate courses belong to families where their brothers have studied only up to high school or intermediate level and then started working according to their skills,” Prof Pandey said.
The data suggests a changing attitude among some Muslim families towards women’s education. While economic challenges continue to remain a concern, more families are now supporting their daughters’ efforts to continue their studies beyond school.
The increase has been visible across different courses, including traditional degree programmes and professional courses. Teachers associated with these colleges believe that awareness about education, career opportunities and financial independence may be among the reasons behind the rise.
The trend also reflects a wider change in the participation of women from minority communities in higher education. More young women are seeking college education to improve their career opportunities and become financially independent.
Prof Pandey said the increase in Muslim girls’ admissions is a positive development and shows that educational aspirations among families are changing.
The survey, however, does not represent all colleges across Uttar Pradesh or the entire Muslim community. It is based only on admission figures from selected colleges affiliated with CSJMU.
Education experts say that continued support through scholarships, better awareness programmes and improved access to colleges will be important to maintain this growth.
The increasing presence of Muslim girls in colleges in the Kanpur region shows a gradual shift in educational choices, with more young women from the community moving towards higher education despite economic and social challenges.
source: http://www.clarionindia.net / Clarion India / Home> Big Story> India>Indian Muslims / by Mohammad Alamullah / August 04th, 2026
Sarah Sham, a fourth-generation Muslim entrepreneur from Mumbai and co-founder of Dubai-based luxury interior design firm Jea, has sparked widespread praise after sharing how she enforces strict work-life boundaries at her company, even at the cost of losing clients.
Sham, whose family business Essajees traces its roots back 130 years to her great-grandfather Abdul Kadir Essajee Sham, a trader of fine Iranian art tapestries, took to LinkedIn to outline the firm rules she applies across her design operations spanning 18 cities.
“We start at nine and close by six, five days a week. No weekend calls. No Sunday deadlines,” she wrote. “When a project runs behind, I hire another designer instead of asking my team to give up their weekend.”
Sham, a graduate of Art History from Duke and Oxford universities, admitted she once believed that good design required working through the night. Over time, she changed her approach after noticing that the best creative output came from well-rested designers, not exhausted ones.
“I started comparing creativity to a well instead of a tap,” she wrote. “Push too hard without rest, and it runs dry, no matter how skilled the person is.”
She acknowledged that the policy carried a real financial cost. Several clients left her firm in favour of teams willing to answer calls on weekends or work late nights. Sham chose to let them go rather than compromise her team’s working conditions.
“A tired designer does not run out of ideas all at once. The work slowly gets less interesting, and nobody notices until a client points it out,” she added.
Sham comes from a storied Muslim business family. Her ancestor Abdul Kadir Essajee Sham opened his Mumbai store in 1890, building a clientele that included Maharajas and royal families from India, Qatar, the UAE, Oman, Kuwait and Saudi Arabia. Today, Essajees serves a new generation of buyers including venture capitalists, consultants and young couples.
Her LinkedIn post drew strong responses from professionals across industries. Many praised her for holding firm on boundaries when revenue was on the line, calling her approach a model for sustainable creative work.
Sham co-founded Jea after serving as principal designer at Essajees Atelier for 12 years, carrying forward a family legacy built on craftsmanship, honesty and respect for the people behind the work.
source: http://www.radiancenews.com / Radiance News / Home> Features / by Radiance News Bureau / August 11th, 2026
A mass singing of Vande Mataram was organised on Friday at the Subsidiary Training Centre (STC) at Border Security Force (BSF) Bengaluru as part of the nationwide commemoration of 150 years of the national song. The programme was organised under the directions of the union Ministry of Home Affairs and the BSF headquarters Photo | Express
Bengaluru :
The list includes 18 police personnel: one selected for the President’s Medal for Distinguished Service and 17 for Meritorious Service.
The government will honour 22 personnel from Karnataka Police, Fire and Emergency Services and Home Guards and Civil Defence departments with service medals on the occasion of the 80th Independence Day.
The list includes 18 police personnel, of whom one has been selected for the President’s Medal for Distinguished Service (PSM) and 17 for the Medal for Meritorious Service (MMS).
Assistant Commissioner of Police (Central Crime Branch) HN Dharmendra has been selected for the President’s Medal for Distinguished Service. Two personnel from the Fire and Emergency Services – Regional Fire Officer Shivakumar Swamy H M and Assistant Fire Station Officer Basavaraju M – have been selected for the MSM.
Similarly, two Home Guards and Civil Defence personnel – Senior Platoon Commander Meerasab Maboob Sabmulla and Platoon Commander Raghavendram – have been selected for the MMS.
17 cops to get MMS
Sara Fathima, SP, Railways, Bengaluru
Thomas Mathew PM, Commandant, 9th Battalion, KSRP, Bengaluru,
T Mahadev, ACP, Southeast Traffic Sub-Division, Bengaluru City.
Pramanand P Ghodke, DySP , Raichur District
K Shanmuga Varma, Inspector, Police Training School, Mysuru
Bavuddin Rukmuddin Gaddekhar, Inspector, Malmaruti PS, Belagavi City
Guruprasad Gopal Nayak, Inspector, CID, Bengaluru
Nayeem M, Reserve Police Inspector, Lok Bhavan, Bengaluru
Srinivasa M, SI, KP Agrahara Police Station,
Mahadevaswamy, Head Constable, Vidhana Soudha Security
Mariya Joseph Dinesh Kumar, Head Constable, KSRP
Jnanadev Naval Tarase, Special ARSI, 3rd Battalion, KSRP, Bengaluru
Chandrashekar G Chikkanavar, SRHC, 4th Battalion, B’luru
Abdul Kamal Abdul Hameed,Head Constable, Tarikere Sub-Division, C’magaluru
Nagesh Manchayya, APC, CID, Bengaluru
SA Manohar, Police Constable, Hunsur Town Police Station, Mysuru District
Abdul Rabbani, Armed Police Constable, Chikkamagaluru
source: http://www.newindianexpress.com / The New Indian Express / Home> Karnataka / by Express News Service / August 15th, 2026
Baare duniyā meñ raho ġham-zada yā shaad raho aisā kuchh kar ke chalo yaañ ki bahut yaad raho (It does not matter whether you are happy or sad, but do something so that you are remembered for long)
— Mir Taqi Mir
This isn’t an obituary. Nor an elegy. For how do you write an obituary for someone so grand in stature and yet so humble in living, that it defies the usual human qualities. These are just pourings of the heart — from a niece to her ‘bade abba’ (uncle) who ever lovingly called her beti (daughter).
Alam Badi Azmi, the oldest serving member of the Uttar Pradesh Legislative Assembly and a five-time Samajwadi Party (SP) MLA from the Nizamabad constituency in Azamgarh district, died on July 22, 2026, at the age of 90. He was one of the longest-serving legislators from the region.
The ‘people’s leader’ breathed his last at his residence, bringing to an end a political career remembered as much for his simplicity as for his honesty and service to the people. Leaders from across parties, even the chief minister of the state, expressed profound grief over his death. Thousands of young and old supporters bid him farewell with tearful eyes, knowing well that a leader like him was a rarity.
Born on 16 March 1936, much before India’s independence, Alam Badi Azmi lived through every phase of the country’s political journey. He was a trained mechanical engineer and briefly worked in his profession before dedicating himself to public life.
He was fondly called ‘Chacha’ (uncle) by all. People across parties described him as a soft-spoken, compassionate, and honest leader whose values and personal integrity earned him widespread respect. He led a humble life, choosing modesty over political spectacle.
Stories abound of his high moral principles and values. He declined a ministerial position, when SP formed government in UP in 2012, saying he preferred to remain among his people and continue serving them directly. He never believed in political showmanship. During elections, he would refuse to put up posters or banners or indulge in spending money on publicity. He believed people would vote if one worked genuinely and hoenstly. His politics was never that of power and rhetoric, it was only about social service.
He was known for personally inspecting development work in his constituency, ensuring that public money was spent fairly. On his death, a leading national daily reported, “Unlike many public representatives, he lived without security or luxury. Visitors to his home were served black tea in small cups, while his son and grandson personally attended to guests as there were no domestic staff. He met visitors under a tin-shed outside his modest house and was known to travel on foot to interact with people. His clothes were simple – made from fabric costing Rs 30 a metre. He worked for social welfare, founded the Qaumi Ekta Manch in Azamgarh and authored a book focusing on communal harmony and national integration.
On the personal front, he was a committed family man. A loving and doting father to all, including his younger siblings. My memories of childhood and our much awaited summer vacations are majorly about how ‘Bade papa’ made our stay fun-filled ensuring we were served with the tastiest food and our favourite desserts every day.
Those were the times when vacations and outings were not about foreign trips and visits to exotic tourist locales. Vacations, for our generation, was the time to be spent at grandparents’ house, for which we waited year-long, bursting with excitement as the time drew near. Those stays were not just holidays. They were workshops of humanness, giving lessons along a spectrum of emotional vulnerabilities – to learn to live with extended families, cherish bonds, co-exist through highs and lows, lend helping hands, share experiences, and most importantly remain rooted to one’s traditions.
We lost our grandparents early, so the void was filled by bade abba, whose presence as the eldest in the family was that of a permanent guardian angel. When he came back home after his day-long work, he would never withdraw to his room to rest. Instead, he would spend his time talking and eating with all. Being the youngest in our family, I had the unique privilege of getting the best treats from bade abba, who would often silently hand over a candy or cookie pack exclusively meant for me. I distinctly remember the flavour of a peanut mix, which he often got for me, humorously called by him as ‘lighting of the tongue’ because of its very spicy taste.
Sleeping on roof-top with the family through summer nights, waking up unwillingly as the Sun shone on our faces and waiting to eat the most savoury of parathas which our badi ammi (his wife) made, are memories we can never forget. Bade abba’s earnings were meagre but his heart was one of gold. Lingering around him most of the time as his favourite child, I discreetly listened to many of his conversations with badi ammi about how personal finances were to be managed with a houseful of relatives. He never made anyone realise even if it was sometimes difficult catering to everyone. Our plates were always full, our hearts always brimming with joy. Bade abba knew his art. He knew how to keep things rolling and badi ammi supported him through her immaculate household management. He was the pillar which kept the family together – uncles, aunts, cousins everyone.
A noble soul who stood with the common people in their joys and sorrows, he remained steadfast in his values and continued serving people with unflinching dedication. His humility, kindness, and commitment to public concerns earned him respect throughout the region.
He remained an active worker till his last days. Truth and simplicity were the hallmark of his personality. His grassroot politics and connect with the local public made him an extremely popular leader.
With his passing, India has lost a sincere and hardworking people’s leader, the like of whom are so rate these days. He leaves behind a legacy of selfless public service. His life and ideals will continue to inspire generations. The fact that thousands of people of all communities gathered to pay their last respects on his death, speaks volumes about his character. His admirers believe the void left by him can never be filled. His death marks the end of an era.
For me, bade abba will always remain an example of warmth and love. I can still feel his hand on my head – his unique way of blessing his children.
Hazāroñ saal nargis apnī be-nūrī pe rotī hai Badī mushkil se hotā hai chaman meñ dīda-var paidā For thousands of years, the narcissus weeps over its lack of insight, it is with great difficulty that a true visionary is born
— The author is Professor at Faculty of Management Studies & Research, Aligarh Muslim University, Aligarh. She is author of “Strategic Human Resource Management,” published by Cambridge University Press, UK.
source: http://www.milligazette.com / The Milli Gazette / Home> News> Community News / by The Milli Gazette Online / by Feza Tabassum Azmi / August 08th, 2026
Prof Hani, who has taught economics at the college since 2000, plans technology-focused courses, ethical finance and new facilities for female students, alongside measures for their health and safety.
Mumbai :
Professor Dr Rakhshanda Hani has become the first woman to be appointed in-charge principal of Maharashtra College of Arts, Science and Commerce in Mumbai. She took charge on August 1.
Hani, who heads the college’s Department of Economics, has been associated with the institution since 2000, when she joined as an assistant professor. She has remained with the economics department throughout her teaching career and was appointed its head in 2015.
Located on Jehangir Boman Behram Marg near Mumbai Central, Maharashtra College is affiliated with the University of Mumbai and managed by the Khairul Islam Higher Education Society. The college’s 2025-26 prospectus lists Hani as head of the Department of Economics.
Speaking about her priorities as in-charge principal, Hani said she would focus on helping students make better use of technology and introducing courses that could support their future careers.
“The present age is the age of technology. Every student has a smartphone, and through its positive use, students can improve their educational abilities. Therefore, we have to explain to them how such devices should be used properly,” she said.
“Along with this, students also need to be introduced to AI and other modern courses that are useful for career-building so that they can move forward with the times,” she added.
Hani began her teaching career at Maharashtra College in 2000, when Professor Ishaq Hawaldar was the principal. According to Hani, Hawaldar interviewed her for the post.
With encouragement and support from her family, she continued her higher studies while working at the college. She also appeared for several competitive examinations and eventually completed a PhD in economics.
Her academic experience and qualifications led to her appointment as head of the economics department in 2015. Over the years, she has also held several other positions at the college.
Focus on Female Students
After taking charge, Hani said she had decided to expand facilities for female students, including making the college gymkhana accessible to them. The facility had previously been used by boys.
“First of all, I decided that facilities should be provided in the college gymkhana for girls as well as boys so that they too can benefit from them,” she said.
She added that measures were also being taken with the health, safety and other needs of female students in mind.
The college prospectus states that the institution places particular emphasis on facilities for female students and aims to create opportunities for higher education, especially for girls from the Muslim community. Its facilities include a college gymkhana, scholarships, a students’ aid fund and campus interviews.
New Courses Planned
Hani said the college was also planning to introduce several new courses, including one in ethical finance. She said the college had entered into an agreement with a British educational institution for the course.
Established in 1968, Maharashtra College offers undergraduate programmes in arts, science and commerce. Hani’s appointment marks a new chapter in the institution’s history, making her its first woman in-charge principal.
source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> India> Indian Muslims / by Team Clarion / August 22nd, 2026
