Dr Namira Mohammad Ghalib Siddiqui, a Muslim Dentist, has secured the All India Rank 1 (AIR 1) in NEET MDS 2026 exam the result of which was announced on Wednesday June 03, 2026
NEET MDS 2026 Result:
Dr Namira Mohammad Ghalib Siddiqui, a Muslim Dentist, has secured the All India Rank 1 (AIR 1) in NEET MDS 2026 exam the result of which was announced on Wednesday June 03, 2026.
Dr Namira (Roll No. 2655116267) scored a total of 802/960 marks to grab the first rank at the national level in the NEET MDS entrance exam.
National Eligibility Cum Entrance Test for Masters of Dental Surgery (NEET MDS) is held annually and is the mandatory entrance test for admission in post-graduation level MDS course.
This year NEET MDS was held on May 02, 2026. The result along with the merit list and details of toppers and their All India Rank was announced today.
“A Disciplined Student”
Dr Namira comes from a middle class family of Bhandara district and is a student of Swargiya Dadasaheb Kalmegh Smruti Dental College & Hospital, Nagpur in the Vidarbha region of Maharashtra.
Dr. Namira had completed her graduation in BDS from Swargiya Dadasaheb Kalmegh Smruti Dental College and Hospital, Wanadongri, Nagpur, and later appeared in the NEET MDS 2026 which is the eligibility enrtrance test for admission in the PG Course in Dental Surgery.
Dr Namira, a disciplined and hard-working student, outperformed more than 30,000 students from all across India to bag the first position.
Dr Namira’s father Mohammad Ghalib Siddiqui is a businessman while her mother is housewife. Her younger brother also aspires to become a doctor and is currently preparing for the NEET UG exam.
Namira, who dreams of becoming a successful dental surgeon, credited consistency, exam-oriented preparation for her success and her parents and teachers.
“I received tremendous support from my college, and my parents have always stood by me and supported me in everything”, she said.
NEET MDS 2026: Key Highlights
A total of 30,389 candidates had appeared in the NEET MDS 2026 exam. Of them 18,244 have qualified.
The second rank holder AIR 2 having the roll number 2655130330 has bagged 785 marks whereas AIR 3 is grabbed by the student whose roll number is 2655108843 and score is 778.
Only 23 candidates across India managed to score 750 or higher.
The entrance test was conducted by the National Board of Examinations in Medical Sciences (NBEMS). The board released the list of NEET MDS 2026 Top 10 publishing their roll numbers and not the name.
NEET MDS 2026 cut-off marks for General/EWS is 308, for General PwBD 289 marks, and for SC/ST/OBC and others 271 marks.
The scorecard of the students will be made available on June 10, 2026 via the official website “natboard.edu.in”.
“A moment of immense pride for Maharashtra”
Congratulating Dr Namira for her success, Maharashtra Chief Minister Devendra Fadnavis, who also hails from Nagpur, said she has made the state proud.
“A moment of immense pride for Maharashtra… Heartiest congratulations to Namira Siddiqui, a student of Swargiya Dadasaheb Kalmegh Smruti Dental College and Hospital, Nagpur, for securing AIR-1 in the NEET MDS 2026 examination, a truly exceptional achievement that has brought great honour to the state.
“Hailing from Bhandara district, she has made Maharashtra proud and inspired countless young aspirants. Her achievement reflects determination, discipline and excellence. Best wishes to Namira for her future endevours”, Fadnavis wrote on social media platform X.
source: http://www.ummid.com / Ummid.com / Home> Education & Career / by ummid.com news network / June 03rd, 2026
Can a stable and just democracy flourish on foundations of wilful amnesia and erasure?
A c. 1800 painting showing the last stand of Tipu Sultan, ruler of Mysore in 1799 at the end of the Anglo-Mysore Wars with the East India Company. Photo: Henry Singleton/Public domain.
Many will ask why a book about Muslims who fought for India’s freedom? There’s no answer to such questions except another question. Had we been better memory keepers as a nation, could we have avoided the peak disinformation and stupidity which normalises reviling ordinary Muslims as outsiders, infiltrator and insurgents?
Muslim Freedom Fighters of India is a two-volume biographical compilation by Salim Khan on less-known, mostly forgotten and hardly known Muslim figures. The books aim to clear the fog around Muslim freedom fighters whose names are heard of without them being extensively known and this requires us to understand why this fog exists. Written in an extremely readable and accessible format, these biographical accounts embed the historical figures in the context of their times, responding to unprecedented events with foresight, clarity and conviction that sealed their fate and shaped and the nation’s destiny.
Whether we are reading about Generals of 1857 – Bakht Khan and Khan Bahadur Khan – or the Cambridge-educated Rampur scion Mohammad Ali Juahar of Khilafat moment and his fiery mother Bi Amma, the larger questions seething beneath the stories keep rising to surface. Who does a society and nation choose to remember and celebrate? Whose memories are deemed worthy of preserving? History is always shaped by those who control archives, narratives and memorialisation and hence memory.
Reading about Tipu’s dazzling reign through the three Anglo Mysore wars where he proved superior to British forces, I was reminded of the controversy sparked by the late Girish Karnad’s suggestion of naming the Bengaluru airport after Tipu Sultan. Karnad had said, “It is true that Tipu Sultan was not born in Bengaluru, but he was a son of this soil and a freedom fighter. Had Tipu been a Hindu, he would have achieved the status of Shivaji, and the airport would have been named after him.” I recalled Karnad because his play Dreams of Tipu Sultan echoes the same theme that this two-volume tribute to erased, obscured and deliberately unremembered historical figures echoes: that when politics lays down who should be forgotten, remembering the erased becomes a duty, an affirmation and a political act.
It is important to clarify that this is not a compilation of eulogies but well-researched fact based account of people who had the uncommon clarity to resist colonial domination even before the nationalistic narratives took shape. That they happened to be Muslims is important today because of the distortions that have obscured and erased them. But back then when they fought and resisted, they were simply rallying for the cause of their soil and their watan. From the earliest times they understood that freedom from foreign domination required Hindus and Muslims to put up a united front as in the war of 1857, the Khilafat movement, and the period between 1919 and 1924. Back then too, traitors cut across religious lines – Jagat Seth, Mir Jafar, and Ilahi Baksh.
Muslim Freedom Fighters of India: Part 1 and Part 2’, Salim Khan, Qalam Aur Kaagaz Books.
From Siraj ud Daulah to Tipu to Shahzada Firoz Shah, the book shows how the fog around these personalities is not accidental but meticulously designed – initially by the colonial mind, then picked up by early nationalists and woven into simplistic narratives. The macabre dance of history further stifled Muslim voices. Cataclysmic events like the ‘end’ of the Mughal Dynasty in 1857 and the Partition in 1947 sundered clans, erased family histories, legacies crumbled with no one is around to defend and uphold them. Today, even people who don’t know history have heard of Lakshmi Bai, but many who read history may not have heard about Shahzada Firoz Shah, the Mughal Emperor’s grandson who in August 1857, led a band of armed soldiers to rally the rebels in Rohilkhand and Malwa and who fought alongside Tatia Tope and called for a united Hindu-Muslim front against the Company.
The British understood the dangerous potential of popular memory and subverted any potential for memorialisation of hugely influential figures. No one knows if Shahzada Firoz died in battle or escaped to West Asia. The Maulavi Ahmadulla of Faizabad whose authority and fearlessness scared the British so much that they kept a reward on his head, was likewise interred in an unmarked grave. Knowing that even his memory could become a node to unite the rebels, the British saw to it that no commemoration was permitted or possible. Zafar, the last Mughal was exiled to Rangoon for the same reasons.
In her book, India, 5,000 years of history on the subcontinent, Audrey Truschke, elucidates how Muslim rulers like Nawab Siraj ud Daulah and Tipu Sultan to Zafar felt a responsibility for their subjects no matter what their religion. For example, Siraj ud Daulah actively intervened in times of famines and drought in Bengal. But after the British took over they did nothing to alleviate human suffering, so that 20% of Bengal’s population died in the famine of 1768 and the small-pox epidemic of 1769-70 following it. This had never happened during earlier episodes of failed harvests. Truschke says, British historians initiated the custom of categorising Indian rulers as tyrannical, effete and incompetent, reducing them to their religion and writing in terms of Hindu rulers and Muslim rulers. The British needed to demonise Muslim rulers who were their immediate predecessors in subcontinent so that they might look good by comparison, Truschke notes. It was a part of the colonial propaganda.
Another pattern Salim Khan’s compilation brings out is that from mid-18th century onwards, the first responders and the most committed crusaders resisting colonial domination – the kings, queens, princes, preachers, noblemen – were Muslims. Not only because the British had wrested from them the power they had wielded for centuries (howsoever fragmented or diluted it may have become); but also, because they were looked upon as leaders. In Awadh, for example, the Shia elite took it as their moral-ethical duty (see Chapter 7, volume I: Shia Ullema and Noblemen of Awadh)
Even in the 20th century, Muslim freedom fighters like Hasrat Mohani of the Inquilaab Zindabad fame and Asfaqullah Khan of the Kakori conspiracy who was an icon for Bhagat Singh, remain in the shadows, seen only in a hazy half-light. Were their contributions any less or only less remembered? One of the most important projects post-Independence should have been to restore memory and affirmation to those whom the British put on the wrong side of history, no matter what their religion or caste. But we know this is not what happened.
Since the arrival of the political controversy over Tipu Sultan, we have entered in an era of deliberate distortion of history. The larger question that these accounts refrain from asking but that jumps to any thinking person’s mind is this: can a stable and just democracy flourish on foundations of wilful amnesia and erasure? Should the memory of Muslim freedom fighters be kept only by the Muslims? The heritage and memory of Indian Muslims needs to be reclaimed by them. But equally, these volumes are required reading for the casually miseducated, hopelessly disinformed or simply ignorant Hindus who have been stupefied into denying and distorting their composite history.
Varsha Tiwary is a Delhi-based writer and translator. She has recently published 1990, Aramganj a translation of the best-selling Hindi novel Rambhakt Rangbaz.
Prof. Sabeha Mufti assumes charge as the Dean, Faculty of Social Sciences, University of Kashmir. Currently serving as the Head of the Media Education Research Centre (MERC), Prof. Mufti brings with her rich academic experience, distinguished scholarship, and an extensive contribution to media studies and social science research.
Prof. Mufti holds a Ph.D. in Mass Communication & Journalism from the AJK Mass Communication Research Centre, Jamia Millia Islamia, and an M.Phil from University of Kashmir. Her academic work has largely focused on media research and media sociology, with significant contributions in areas such as media and representation of women, media and development in society, media audiences, and contemporary communication studies.
A distinguished scholar and academic, Prof. Mufti has published several research papers in reputed journals and has actively participated in numerous national and international conferences and seminars. Over the years, she has also guided and supervised a good number of M.Phil and Ph.D scholars, contributing immensely to research and academic mentorship in the field of media and social sciences.
The University fraternity extends heartfelt congratulations to Prof. Sabeha Mufti on assuming this important academic responsibility and wishes her continued success in strengthening teaching, research, and academic excellence in the Faculty of Social Sciences.
source: http://www.kashmirindepth.in / KINS Communication / Home> Breaking News> Kashmir / by Zainab Hamdani / May 23rd, 2026
Dr. Naila Majid has been selected for the IAUA Outstanding Ph.D. Thesis Research Award 2025 under the Social Sciences category.
Hailing from Hazratbal, Srinagar, Naila did her Ph.D. in Fisheries Extension from Central Institute of Fisheries Education, Mumbai in 2025 under the Indian Council of Agricultural Research (ICAR). She is currently working as assistant professor in Sher-e-Kashmir Institute of Agricultural Sciences and Technology (SKUAST), Srinagar.
This prestigious recognition by the Indian Agricultural Universities Association (IAUA) highlights exceptional research contributions across key disciplines including Crop Sciences, Horticultural Sciences, Animal Sciences, Fisheries Sciences, Natural Resource Management, Agricultural Engineering, and Social Sciences.
Her achievement reflects dedication, innovation, and commitment to advancing knowledge that contributes to sustainable development and society.
source: http://www.radiancenews.com / Radiance News / Home> Pride of the Nation> Awards / by Radiance News Bureau / May 23rd, 2026
In its series Parvaz, Awaz-the Voice brings you stories of remarkable Muslim woman academicians, whose work across India’s universities, research institutions, and centres of learning, has redefined scholarship.
Their journeys span literature, history, science, social reform, diplomacy, and educational leadership, yet they are united by a shared belief that knowledge must serve society. Through classrooms, research labs, policy platforms, and grassroots engagement, these women have not only broken barriers but have created pathways for future generations.
Here is an introduction to ten selected Muslim Women Academicians of India:
Arjumand Ara :
Arjumand Ara stands as a distinguished scholar of language, literature, and feminist thought. A professor at University of Delhi, she has translated more than twenty major literary works and earned the Sahitya Akademi Translation Award in 2021.
Through her scholarship, she has built enduring bridges between Urdu and Hindi while preserving literary heritage and amplifying women’s voices.
Syed Tanveer Nasrin :
Syed Tanveer Nasrin has brought together scholarship, diplomacy, and social activism with rare distinction. Serving at University of Burdwan, she strengthened India’s cultural ties with the Maldives during her tenure in Malé while emerging as a respected voice on women’s rights, minority identity, and interfaith harmony.
Educated at Presidency College, Jadavpur University and JNU, she specializes in Gender Studies.
Abeda Inamdar :
Abeda Inamdar chose service over security when she left a prestigious government career to dedicate herself to education.
Through the Maharashtra Cosmopolitan Education Society and the celebrated Azam Campus, she has transformed educational opportunities for thousands of girls and marginalized students, creating institutions that continue to uplift generations.
Benazir Tamboli :
Benazir Tamboli turned personal adversity into a lifelong mission of empowerment and justice.
Through her work with the Muslim Satyashodhak Mandal and educational institutions, she has emerged as a fearless advocate for Muslim women, constitutional rights, and progressive social reform.
Naima Khatoon :
Naima Khatoon created history in 2024 by becoming the first woman Vice Chancellor of Aligarh Muslim University.
A renowned psychologist, author, and academic leader, she is steering institutional reforms, research excellence, and women’s empowerment while modernizing one of India’s most iconic universities.
Najma Akhtar :
Najma Akhtar broke another glass ceiling as the first woman Vice-Chancellor of Jamia Millia Islamia. A recipient of the Padma Shri, she introduced transformative reforms, expanded professional education, and helped shape Jamia’s emergence as a globally respected academic institution.
She is also the first woman to hold the post in JMI. In 2022, she was awarded with Padma Shri by the Government of India.
Nilofer Khan :
Nilofer Khan became the first woman to lead the University of Kashmir, marking a historic moment for higher education in the region. With nearly four decades of academic service and over a hundred research publications, she continues to inspire women to aspire to leadership in academia.
Shahida Murtaza :
Shahida Murtaza has spent over three decades documenting the realities of marginalized women across southern India. A former Dean at Maulana Azad National Urdu University, she has turned ethnographic research into a powerful mission for gender justice, awareness, and grassroots empowerment.
Sofia Banu :
Sofia Banu represents the growing force of women in scientific innovation. As an Associate Professor at Gauhati University, her groundbreaking work in biotechnology, biodiversity, and agricultural sustainability is creating real-world impact while inspiring young scientists across Northeast India.
Syed Mubin Zehra :
Syed Mubin Zehra has established herself as a leading scholar, author, and public intellectual. Serving at Atma Ram Sanatan Dharma College of the University of Delhi she continues to shape national conversations on gender equality, education, and social harmony through scholarship, advocacy, and global academic engagement.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Parvaz> The Changemakers / posted by Aasha Khosa / May 09th, 2026
When we speak of welfare schemes — Beti Bachao, Anganwadi scheme, rural employment guarantees, ASHA , minority scholarships — we rarely think of the years of field research that often precede such announcements. Policies are shaped by scholars who walk through neglected neighbourhoods, document conditions on the ground, and submit reports that may or may not translate into action.
Prof. Shahida Murtaza has been one such academic. An anthropologist and former dean of the School of Social Sciences and former Professor of women’s studies at Maulana Azad National Urdu University in Hyderabad, she spent more than three decades moving between the classroom and the community. Her work combined teaching, ethnographic field studies, and policy-oriented research focused largely on women in marginalised sections of society, particularly in Muslim-dominated pockets of Telangana and Karnataka.
Her path into anthropology was not planned. As a young student from Mehboob Nagar in the erstwhile Andhra Pradesh, she was deeply interested in pure science and intended to pursue it further. Circumstances shifted her course. During postgraduate admissions in Gulbarga, she was redirected into anthropology, and it altered her life’s trajectory. Anthropology gave her a method to study what had always troubled her: inequality, vulnerability, and the quiet suffering of women whose lives rarely enter official narratives. “Now I had access and approach to study poverty,” she says.
Her early fieldwork among Lambadi tribal communities in Gulbarga introduced her to poverty — not as theory, but as lived experience. This exploration into the lives of people and investigation of the entry points of poverty and backwardness continued for decades…till her recent retirement.
Over the years, she entered homes where 12 to 13 people shared a single room. She met women who had no access to contraceptives and no information about birth control. She spoke with girls who were married at 13 or 14, relocated to unfamiliar towns, financially dependent and socially isolated. She encountered repeated pregnancies not as a choice but as an inevitability. Her sad conclusion: 70 years of freedom have changed nothing for these girls/women.
She has made these findings across many of her surveys, first as a PhD researcher, asking the question Are Muslims pro-Natalist? She completed many such surveys in different communities, including Muslim-dominated areas, the last one done quite recently before her retirement.
Asked if the condition of Muslim women, the prevalence of child marriage, and the large number of children are related to their faith, she says: “Faith has nothing to do with development.” Even as a student, she says she was never interested in manmade discrimination, and she swore by ethnographic investigation. “The differences are the result of conditions. You put anyone in the same conditions, the outcome will be the same.”
And the main reason for all these ills is mainly one: lack of agency, she says.
“Give women agency,” she says. “Everything else will follow.” And according to her agency, or doer-ship or empowerment comes from three things: education, awareness of various facilities and schemes, and most importantly, delayed marriages.
The helplessness of the average Muslim woman in the poorest areas is due to the lack of these three factors. The girls are married early; they submit quietly to the man and have no control over their bodies. The third reason is that, being uneducated, she doesn’t know what facilities are available to help her. If a man beats her up, she doesn’t know what to do except suffer silently.
So, giving countless schemes for the poor without creating awareness about them is futile, she says.
In a recent field survey conducted in Muslim-dominated areas of Hyderabad, Prof. Murtaza examined the implementation of welfare and protection mechanisms intended for women.
The findings, according to her, were stark.
She did not find a single functioning One Stop Centre — facilities meant to address grievances related to domestic violence and provide integrated support services.
She found no active livelihood programmes in the areas surveyed.
She found no structured efforts to spread awareness about government schemes meant for women’s welfare.
“All these interventions exist today only on paper,” she says.
In tenements behind the Jama Masjid in Hyderabad, she encountered more than a dozen people living in single rooms. Where is privacy in these homes? And for menstruating women, there is no space to dry their clothes except maybe the roof. Women said they did not even have any old cloth available for menstrual use.
This, she points out, is not a consequence of their faith. Such encounters have left deep impressions on her. “You talk of India Shining, but people are living in subhuman conditions,‘’ she breaks down.
Years earlier, before the bifurcation of Andhra Pradesh, she studied Anganwadi centres in parts of Hyderabad. In several instances, she found children from Urdu-speaking homes being taught in Telugu-medium materials in pre-primary settings. She informed the relevant departments. She facilitated the translation of books and offered them for use.
The materials were not distributed. In some centres, she says, enrolment existed only on paper.
Throughout her career, she submitted multiple research reports to government departments, including studies commissioned for policy consideration. Some were marked confidential. In many cases, she says, there was no communication regarding follow-up action.
This uncertainty — whether the findings were acted upon or archived — has been a recurring frustration.
She also observes what she perceives as a shift in government priorities. According to her, in the last decade, the government has taken a U-turn in whatever interventions were done for minority education.
Monthly research scholarships of Rs 35,000 for minority students were discontinued, and funding for minority institutions has also been curtailed. So earlier, MANA used to sponsor students with small amounts every month. Today, it is only enough to pay salaries, she says.
Despite setbacks, she attempted to build bridges between universities and communities. In 2004, she proposed a model where universities would function as intermediaries between government policies and beneficiaries — spreading awareness in adopted villages, digitising rural communities, and connecting departments through structured outreach.
She also recalls how she set up a self-help group in a village near her college in Karnataka in her early days and called it the Kathyayini Mahila Mandal, which became the first-ever DWCRA project in Karnataka. DWCRA was a poverty alleviation programme of the Rural Development Ministry in the early 2000s, but started at the ground level in southern states in the late 80s.
She used to teach them; she bought them a pounding machine and held meetings with them in her own house. They made atta, spice powders, and she used to sell them in her college hostel kitchen, among other places. The women started earning some money out of these ventures, she recalls proudly.
She spent years teaching in the women’s education department of the university. But for her, teaching was not just a job.
“I never carried books,” she says. “I taught from the experiences of women.” For her, a classroom was not a space to complete a syllabus. It was a space to awaken.
“People do not teach to sensitise anymore,” she says quietly. “They teach to earn a living.”
Between policy and people, she believes, lies a huge gulf that has yet to be bridged effectively.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by Sreelatha Menon / May 17th, 2026
A quiet but significant academic shift is unfolding across India, as Muslim students register notable successes in some of the country’s most competitive examinations. From civil services and national-level entrance tests to state and central board results, the 2025-26 academic year has emerged as a milestone, reflecting both individual perseverance and gradual systemic improvements in access to education.
One of the clearest indicators of this progress is visible in the Union Public Service Commission (UPSC) Civil Services Examination 2025 results. A total of 53 Muslim candidates successfully cleared the exam, the highest number in nearly a decade. Out of 958 successful candidates, this represents approximately 5.5%, marking a steady increase compared to previous years. While still below the community’s population share of 14-15%, the rise signals a growing presence in India’s administrative framework.
Several candidates secured top ranks, underscoring the depth of talent emerging from the community. A.R. Rajah Mohaideen secured Rank 7, placing him among the top 10 achievers, while Ifra Shams Ansari (Rank 24), Nabiya Parvez (Rank 29), and Hassan Khan (Rank 95) featured within the top 100. These achievements highlight a shift in a field historically marked by underrepresentation, offering new role models for aspiring civil servants.
Parallel success stories have emerged in engineering entrance examinations. Majid Mujahid Hussain from Madhya Pradesh secured an exceptional All India Rank 3 in JEE Advanced 2025, one of the most challenging engineering entrance exams globally. His accomplishment stands out not only for its academic merit but also for challenging the perception that top ranks are reserved for students from elite urban coaching ecosystems. Majid’s journey, built on disciplined self-study and determination, reflects a broader democratisation of opportunity in competitive education.
In the medical field, Muslim students have also demonstrated competitive strength. Umaid Khan from Maharashtra secured All India Rank 21 in NEET-UG 2025, contributing to the state’s strong overall performance. While comprehensive nationwide data on religious representation in NEET remains limited, individual achievements such as these point to increasing participation in high-stakes medical admissions.
At the school level, Muslim students have consistently excelled in both central and state board examinations. The CBSE Class 10 and 12 results for 2025 recorded an overall pass percentage of 88.39%, within which minority students have shown increasing competitiveness. Across states such as Uttar Pradesh, Kerala, Telangana, and West Bengal, Muslim students have frequently appeared among district and state toppers, particularly in science and commerce streams.
Regional trends further underline the importance of educational ecosystems. Southern states like Kerala and Telangana, known for their robust literacy rates and institutional support, continue to produce high-performing Muslim students. In several districts, pass percentages among Muslim students have reportedly exceeded 85-90%, particularly where access to coaching and academic resources is more developed.
Among the standout individual stories this year is that of 15-year-old Syed Zaid Sadiq from Nashik, who topped JEE Main 2026 with an impressive percentile of 99.927. A Hafiz who has memorised the Qur’an, Zaid successfully balanced madrasa education with mainstream academic studies, scoring above 99% in both sessions of the examination. His achievement challenges common stereotypes surrounding religious education and highlights the potential for integrated learning approaches. He now aims to clear JEE Advanced and secure admission to an Indian Institute of Technology (IIT).
In Bihar, Sabreen Parveen emerged as a joint topper in the Class 10 board examinations, scoring 492 out of 500 (98.4%). A student from Vaishali district and the daughter of a tyre shop owner, Sabreen’s achievement exemplifies how determination and family support can overcome financial constraints. Aspiring to become a doctor, her success has inspired students in her community and beyond.
Equally inspiring is the story of Zainab Bilal from Srinagar, who scored 95% in her CBSE examinations despite being visually impaired. Relying on auditory learning, memory techniques, and assistive technology, she independently prepared for her exams. Her journey underscores the role of resilience and innovation in overcoming physical challenges, offering a powerful message about inclusivity in education.
From Jamia Millia Islamia schools, Md Fauzan topped JMI Class 10 2026 exams with 98.71%. Mohammad Ali and Mohammad Arham shared second place scoring 98.43%, from Syed Abid Hussain Senior Secondary School. Atiqua Zia and Ansari Zeenat Fatima secured third with 98.29%, representing Syed Abid Hussain Senior Secondary School and Jamia Girls Senior Secondary School.
Another noteworthy development is the increasing participation and success of Muslim women. In the UPSC 2025 results, 13 of the 53 successful Muslim candidates were women, indicating a positive shift toward gender inclusion. Notably, 38 students from Jamia Millia Islamia qualified UPSC this year thus setting example before all major universities. This trend also is mirrored in school-level examinations, where girls consistently outperform boys across communities. Initiatives encouraging girls’ education are also gaining momentum at the grassroots level.
In Rajasthan’s Sikar district, a unique initiative by philanthropist Adil Khan recognised the achievements of top-performing girls from government schools, irrespective of religion. Rewards included a car for one student and cash prizes of ₹1 lakh for others. The initiative not only celebrates academic excellence but also promotes awareness about the importance of girls’ education, particularly among underrepresented communities.
Experts attribute these encouraging trends to multiple factors. Increased awareness about the importance of education, greater parental support, and the expansion of coaching facilities into smaller towns have all contributed. Additionally, digital learning platforms and scholarship programs have made quality resources more accessible to students from economically weaker backgrounds.
Mentorship initiatives by non-governmental organisations and community groups have also played a critical role. By providing guidance for competitive exams such as UPSC, JEE, and NEET, these programmes have helped bridge long-standing gaps in access to information and preparation strategies.
However, challenges remain. Despite the visible progress, Muslim representation in elite institutions and services still lags behind proportional levels. Socio-economic barriers, disparities in school infrastructure, and limited awareness in certain regions continue to affect outcomes. Addressing these issues will require sustained policy efforts, community engagement, and investment in education at the grassroots level.
Educationists emphasise that the current momentum must be nurtured. “The improvement is real, but it needs continuity,” said one academic expert. “Access, affordability, and awareness are the three pillars that must be strengthened to ensure long-term change.”
The achievements of 2025-26 collectively tell a story of aspiration and gradual transformation. Whether it is a civil services aspirant securing a top rank, a student from a modest background topping a state board, or a visually impaired learner excelling against the odds, each success contributes to a larger narrative of empowerment.
As India continues to evolve as an educational hub, the rising performance of Muslim students reflects not only community progress but also the broader democratisation of opportunity. While the journey toward equitable representation is far from complete, the trajectory is unmistakably upward.
In classrooms, coaching centres, and homes across the country, a new generation of students is quietly rewriting expectations – one exam, one rank, and one success story at a time.
source: http://www.radiancenews.com / Radiance News / Home> Education> Focus / by Mohd Naushad Khan / May 08th, 2026
Shahjahanpur, UTTAR PRADESH / Kolkata, WEST BENGAL :
My Kolkata shelves its biryani cravings for a day as Farah whips up a storm of Yakhni Pulao, Shami Kebab and Nargisi Kofta.
Video and images by Ritagnik Bhattacharya
When Farah whipped up Butter Chicken for 30 family members as notun bou in the Kadir household, she didn’t dream that in about two decades she would be supplying houses around the city with neatly packed boxes of biriyani, korma, pulao and kebabs. “My mother and grandmother were great cooks, so I always enjoyed cooking. It was never something I dreamed of doing professionally,” says Farah, who grew up in Shahjahanpur, Uttar Pradesh. She hails from a family of Pathans, originally from Afghanistan.
“Her legend just kept growing!” says her husband, Rubayat, her greatest fan and critic. “You know how we got married? Her brother-in-law lives in Kolkata and decided she absolutely has to marry a Kolkata foodie. Enter, Rubayat!” he says with a flourish.
They waited until their younger daughter had graduated school to resume full-fledged operation. The pandemic only expedited an eventuality which was long-simmering in the Kadir kitchen. Their friends were habituated to wrangling dinner invitations to Farah and Rubayat’s Ballygunge home for the fare which most regular Mughlai restaurants will find difficult to replicate. When social distancing became the norm, friends demanded that the food be sent to them. And so Beyond Biryani was born.
Farah (centre) with her younger daughter Ifrah and her husband, Rubayat
“Calcutta is crazy about biryani but we also want people to explore dishes beyond biryani,” explains Rubayat. He’s always at hand to taste her recipes and to guide patrons on their menu choices. He’s likely to bristle if you ask for an egg in the biryani and grimace if you want to pair the korma with biryani instead of roomali roti. “A boiled egg adds nothing to the biryani! It can be boiled separately and placed inside the rice. Besides, it takes up space in the container and which would you rather have anyway, more rice and aloo or a plain boiled egg?” he demands to know.
Not being a fan of boiled egg in my biryani anyway, I acquiesce. Farah’s biryani, having gained popularity and fame, tends to pop up at dining tables across the city, catching guests by delighted surprise. Following the trail to its source, I’m here today to dig into offerings that go beyond the Kolkata dum.
Yakhni Pulao
The flavour of the Yakhni Pulao is enhanced by the fact that the rice is cooked in mutton stock. It’s lighter than the biryani, which just means you’ll get to eat a lot more and fall into a bhaat-ghoom that much quicker. This one’s definitely a winner for summer.
Mutton Afghani Kebab
The Mutton Afghani kebab was one of Farah’s mother’s specialities, so it’s straight from the family legacies. Reminiscent of a galouti kebab, this one achieves just the right amount of tender with the help of papaya and not a slab of fat. “I don’t use extra fat or dalda. I cook like I would cook for my family,” explains Farah.
Mutton Akbari
Mutton Akbari, like every great meat dish, is served on the bone, albeit almost falling off it. It cooks in its own juices, and though you might be tempted to moisten your biryani rice with it, like every good Bengali who likes his jhol, Rubayat insists you have it with paratha. Don’t worry, you’ll love that too.
Nargisi Kofta
This one, another maternal hand-me-down, is one of the stars of the menu. The Nawabi cousin of the Bengali dimer-devil, Farah’s Nargisi Kofta is fried to a perfect brown and then placed in a surprisingly light gravy. All you need is a plate of fluffy white rice to soak it up with.
Shami Kebab
The Shami Kebabs are Farah’s primary claim to fame. “They’re our fastest moving item. These kebabs go all over the world – Canada, America, Bangkok. My elder daughter used to take it back with her when studying in the US. It’s the one dish I cook every day, as mutton, chicken or even soya which is also very popular. In fact, the soya is actually very tasty,” says Farah.
Which brings us to the crucial point that there are a great many vegetarian items on the menu as well. “We have very many vegetarian clients who are regulars too,” says Farah.
Farah’s full of surprises. She is able to make a mean prawn dish without tasting it because she prefers to not eat seafood. “There’s a de-shelled crab in butter garlic which I tasted in Trishna, Mumbai, that I’m trying to get her to recreate. She’s never eaten it, so I have to describe it really well,” says Rubayat, with all the purpose of a man setting out on a mission.
The other element of surprise lies in the size of Farah’s kitchen. It’s a small space attached to an apartment, just as fuss-free and efficient as the cook. It’s clean, compact and no-nonsense, spilling out a feast for a gourmand. In this kitchen, Farah insists on doing everything herself. She sets out every morning to buy meat from a regular Park Circus shop and then methodically goes about the cleaning, chopping and marinating. “The secret lies in knowing which cut of meat to use for which dish. The meat required for biryani, shami kebab and korma are all very different,” explains Farah.
“It’s the cut and the cook which determines the success of a dish,” sums up Rubayat, succinctly. “She has no recipes. It’s all on andaz, which is amazingly never wrong.”
Farah is of the opinion that her dishes are infused with the flavours of Delhi because her grandparents lived in the capital city. Of course, she learnt just how Kolkata likes to have its biryani and proceeded to get it just right. It’s not the only biryani she knows how to make though, in case you’re enthused to go, not just beyond biryani, but beyond the Kolkata Biryani.
Shahi Tukda
Yes, Farah makes dessert too! Because in Kolkata we need our mishti mukh, even if we can look beyond the biryani.
source: http://www.telegraphindia.com / Telegraph Online / Home> My Kolkata / by Ramona Sen / June 14th, 2022
Meer Sehrish from Kupwara district of Jammu & Kashmir has brought pride to the Union Territory by clearing the prestigious National Defence Academy (NDA) examination and securing a place among the only 24 girls selected across India.
Her achievement is being hailed as a major milestone for the region and an inspiration for young girls aspiring to join the armed forces. Residents, teachers and local officials congratulated Meer Sehrish for her dedication and hard work in cracking one of the country’s most competitive defence entrance examinations.
The NDA examination, conducted by the Union Public Service Commission (UPSC), is the gateway for entry into the Indian Army, Navy and Air Force. Since the inclusion of women candidates in NDA, the competition among aspirants has remained extremely high.
Meer Sehrish’s success highlights the growing participation of girls from Jammu & Kashmir in national-level competitive examinations and defence services. People across Kupwara expressed hope that her accomplishment would motivate more students, especially from remote areas, to pursue careers in the armed forces.
Her selection is also being viewed as a positive sign of changing aspirations among the youth in Kashmir, where students are increasingly excelling in academics, sports and national competitive platforms.
source: http://www.kashmirahead.com / Kashmir Ahead / Home / by News Desk Kashmir Ahead / May 09th, 2026
The newly elected 234-member Tamil Nadu Assembly will have a number of Muslim MLAs belonging to different parties, including Actor Vijay’s Tamilaga Vettri Kazhagam (TVK), according to the Election Commission data released after counting of votes Monday May 04, 2026.
Newly elected TVK MLAs Madhar Badhurudeen and I. Thahira.
Tamil Nadu Assembly Election Results 2026:
The newly elected 234-member Tamil Nadu Assembly will have a number of Muslim MLAs belonging to different parties, including Actor Vijay’s Tamilaga Vettri Kazhagam (TVK), according to the Election Commission data released after counting of votes Monday May 04, 2026.
As per the final elections released Monday, the new Tamil Nadu Assembly will have 09 Muslim MLAs – 02 more than the 2021 elections when 07 Muslims had won.
Among the Muslims, who have won the 2026 Tamil Nadu elections, 03 each are from actor Joseph Vijay’ Tamilaga Vettri Kazhagam (TVK) and MK Stalin’s DMK.
The others Muslim MLAs in Tamil Nadu included 02 from the Indian Union Muslim League (IUML) and 01 from the Congress Party.
List of Muslim MLAs in Tamil Nadu
Following is the complete list of Muslims MLAs in Tamil Nadu along with the constituencies they represent.
Tamilaga Vettri Kazhagam (TVK)
I. THAHIRA (RANIPET)
MOHAMED FARVAS. J (ARANTHANGI)
MADHAR BADHURUDEEN (MADURAI CENTRAL)
Dravida Munnetra Kazhagam (DMK)
THAMIMUN ANSARI. M (CHIDAMBARAM)
M.H.JAWAHIRULLAH (NAGAPATTINAM)
M.ABDUL WAHAB (PALAYAMKOTTAI)
Indian Union Muslim League (IUML)
SYED FAROOQ BASHA SSB (VANIYAMBADI)
A.M. SHAHJAHAN (PAPANASAM)
Indian National Congress
JAMAL MOHAMED YOUNOOS. Y.N (MAYILADUTHURAI)
Tamil Nadu Assembly Elections 2026: Final Result
In Tamil Nadu, Tamil Actor Vijay’s Tamilaga Vettri Kazhagam (TVK) has succeeded in ending the 10-year-long rule of DMK Chief M.K Stalin. The TVK has won 108 of the 234 assembly seats in Tamil Nadu where counting of votes was done and final results announced on Monday May 04, 2026.
The DMK could win 59 seats seats as compared to 133 seats it had won in 2021. The 2026 election was also a personal setback for MK Stalin as he lost his Kolathur constituency by V.S. Babu of TVK.
As per the final result, AIADMK won 47 seats and BJP just 01.
Meanwhile, Puducherry, which also went to polls along with Tamil Nadu, Keralam, West Bengal and Assam, will have 01 Muslim MLA. The only Muslim MLA in Puducherry Assembly is A.M.H. NAZEEM who has won from KARAIKAL SOUTH). NAZEEM is a senior leader of DMK in Puducherry.
source: http://www.ummid.com / Ummid.com / Home / by Ummid.com news network / May 05th, 2026
