Over the nutrition hump National Research Centre on Camel is promoting the nutritive value of camel milk, reason enough for local people to change their stance on its sale

The once sleepy cities of the Thar desert are undergoing rapid change.
With industrialisation further eroding rural livelihoods, promoting
camels by utilising their milk in the marginal drylands of Rajasthan
can go a long way in ensuring food security for desert communities.
The versatile 'ship of the desert', which provides milk, meat, wool
and transportation for the locals – and India's Border Security Force
– has long survived the harsh conditions of its unforgiving habitat.
In fact,if nurtured, the Indian Dromedary camel is one species that
can best sustain itself under changing climatic conditions and growing
water scarcity.
The camel is already an invaluable asset for families like that of
Janav Khan from Sam Village, about 45 km from Jaisalmer. It not only
provides Khan with a livelihood but also offers his family much-needed
nutrition. While he uses the male camel to take tourists for camel
rides, thefemale camel's milk is fed to his two sons and a daughter,
all below 10 years, twice daily. Tightly wrapping a boldly-embroidered
camel wool shawl around himself, which provides protection against the
chilly winds sweeping the dunes, Khan says, "I also have two cowsand
two dozen goats and sheep. We sell goat and cow milk, but camel milk
has always been for home consumption since centuries."
Though camel milk is widely consumed in the villages of the Thar
desert, it is seldom sold due to various religious and socialbeliefs.
Talking to the local camel owners, one discovers that there is a
belief that if camel milk is sold, the camel will die. Jagmal Singh
Raika, 45, from Gadhwala village near Bikaner in northwestern
Rajasthan, adds, "However, we consume the milk in our extended
family."
Jagmal belongs to the Raika community, which have been traditional
camel breeders in India. Heowns 150 camels, of whichabout 25 yield
milk to the tune of 60 litres a day. He is now seriously contemplating
selling the milk in the market.
The Bikaner-based National Research Centre on Camel (NRCC), where
Jagmal has served as an Institute Management Committee member from
2004-2007, has been promoting the nutritive and medicinal properties
ofcamel milk. Rajasthan has atotal population of 4,21,836 camels and
90 per cent of these are foundin the northwestern regionof the State.
As most people here survive on rain-fed agriculture, selling camel
milk and milk products could multiply daily incomes manifold. Today,
the market price forcamel's milk is between Rs 20 and Rs 22 per litre.
But as demand grows, so will income.
At present, camel milk is not consumed by the general public because
of its unavailability and unacceptability in comparison to cow and
buffalo milk, which is also found in abundance here.
But how does camel milk compare with cow, buffalo or goat milk? "Camel
milk has several nutritional advantages. The moisture and protein
content in camel milk is higher than in cow's milk. Also, it has a
comparatively low percentage of total solids and fat and contains a
higher concentration of insulin along with significantly higher values
of trace minerals," informs Dr Gorakh Mal, Senior Scientist, NRCC.
Camel milk is also rich in minerals and contains protective proteins
and enzymes. "Peptidoglycan recognition protein has been detected in
camel milk, but not in cow's milk. This enzyme has broad
anti-microbial activity and has the ability to control the cancer
metastasis. It also has a greater concentration of whey proteins
compared to cow's milk. Consumption oftotal whey proteins in the diet
has been associated with the retardation of chemically induced cancers
in several animal models," adds Dr Gorakh Mal.
Besides, the availability of a relatively higher amount of Vitamin C,
a powerful anti-oxidant in raw camel milk, is of significant relevance
in arid and semi-arid areas. According to researchers at the NRCC,
camel milk exhibits a hypoglycaemic effect whenadministered as an
adjunctive therapy, which could be due to the presence of an
insulin-like protein beneficial for diabetics. It can also be used as
supportive therapyin the treatment of tuberculosis.
For Shankar Rewari, 40, camel breeding has been an ancestral
occupation. A resident of Digri Dhani in Sarada village, 62 kilometres
from Udaipur, he owns 40 camels and sells about 20 litres of milkdaily
to hotels/

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The Holy Prophet Mohammad (pbuh) also said

• The Holy Prophet Mohammad (pbuh) also said "The key to Heaven is
Salah. The key to Salah is Purification."
• "Namaz is a pillar of Religion. If Namaz is accepted all other deeds
are accepted. If Namaz is rejected then all other Deeds are rejected."
(Holy Prophet Mohammad (pbuh))
• The Prophet pbuh says that: Salaat is the pillar of deen and the
foundation ofIslam. He who upholds salah has upheld Islam andhe who
leaves salah has left behind religion. (al-baihaqi)/

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Friendship day Greating tips:

Frenship is never an accident... its somthng 1 has 2 nurture over da
yrs.I hope evry yr our frenship bcoms stronger

Friendship is a place where dreams are nurtured, shared, celebrated, a
place where happiness begins

There are no strings attached to a friendship, no bonds to hold or ties tobind.

Friendship stand on its own

With u bside my fren I havcn my world becoming a beautiful place....My
dreams turning into reality/

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Subhanallah

If His benevolence, reward, blessing and goodness has no end when all
of these are a consequence and result of His pleasure, whatthen of
this attribute of His pleasure? It is related in a tradition, 'If I
bless, there is no end to my blessing.' What then of the quality from
where this blessing emanated? Pleasure necessitates love, benevolence,
generosity, kindness, pardon, ṣafḥ, forgiveness and mercy.
Juwayriyyah, the mother ofthe believers, may Allāh pleased with her,
related that the Prophet, may Allāhsend peace and blessings upon him,
left her sitting inher place of prayer one morning after having prayed
Fajr. On his return during the forenoon he found her still sitting as
he had left her, he asked
, 'Are you still in the same state as when I left you?' She replied,
'Yes'. The Prophet said, 'I said after leaving you four sentences
three times - if you were toweigh them against what you have said
today up until now, they would outweigh them: Subḥānallāh wa biḥamdihi
'adada khalqihi wa riḍā nafsihi wa zinata 'arshihi wa midāda
kalimātihi'."[ [1]
Ibn al-Qayyim, may Allah have mercy upon him, provided a commentary
onthese words of remembrance in one of his works, al-Manār al-Munīf
fi'l-Ṣaḥīḥ wa'l-Ḍa'īf [2] He says:
In regards to the multifold excellence of, "How perfect Allāh is and I
praise him by the number of His creation;by the pleasure of His self;
by the weight of His throneand by the ink of His words," over simply
saying,"How perfect Allāh is," a praiser's knowledge of Allāh and the
exaltation and veneration of Him thatoccurs in his heart is far
greater. This is known as intensified remembrance (dhikr muḍā'af) and
is a superior form of praise than simple remembrance (dhikr mufrad),
and as suchthe former is preferred to the latter. This really takes
affect once one has awareness and understanding of these words of
remembrance.
Glorifying Allāh with, 'How perfect Allāh is and I praise him by the
number of His creation' includes both information and instruction. It
comprises of information about the glorification that the Lord
deserves - of the number of each of creation that hasexisted, exists,
and will exist to which there is no end; and it informs of the
exaltation, veneration and sending of praise by this enormous quantity
that cannot be enumerated.
It also embodies an instruction for the slave to glorify One whose
status is of this manner - it does notmean that the glorification the
servant has made is of this level and number but that the servant has
affirmed that the Lord subḥānahu wa ta'ālā is deserving of
glorification that reaches this number, which if could be surpassedby
an even greater numberwould have been mentioned - the continual new
creation that come into existence have no end to their number and
cannot be enumerated by one wishing to put a number to them.
Likewise, the phrase, 'by the pleasure of His self' carries two
considerable points, the first is that the intended meaning is a
glorification that in terms of magnificence and majesty is equivalent
to the pleasure of His own self, similar to the first phrase showing
the glorification equivalent to the number of creation. No doubt that
the pleasure of Allāh's self is a matter that has no end in terms of
magnificence and description. Glorification is a praise of Him
subḥānahu embodying veneration andexaltation. If the descriptions of
his perfection and the qualitiesof his greatness have no end or
limitation but are instead far superior and imposing, praising Him in
this manner would be likewise (superior) as it is follows suit both in
an informative and instructivemanner. This meaning is harmonious to
the first part without any disagreement.
If His benevolence, reward, blessing and goodness has no end when all
of these are a consequence and result of His pleasure, whatthen of
this attribute of His pleasure? It is related in a tradition, 'If I
bless, there is no end to my blessing.' What then of the quality from
where this blessing emanated? Pleasure necessitates love, benevolence,
generosity, kindness, pardon, ṣafḥ, forgiveness and mercy. Creation
necessitates knowledge, ability, intention, life and wisdom. All of
these are encompassed by the pleasure of His self and the quality of
Him being a creator/

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