Islam: A Scientific View of God's Message to Humanity
Table of Contents
Table of Contents
II. Islam: The
Five Pillars of the Faith Structure
Allah, His Angels, Messengers, Messages, Latter Day, and Qadar
Watching Allah in What We Say and What We Do
2. The La (No) Commands
3. The Imperative Commands
Articles with Islamic Perspective:
A Scientific View of God's Message to Humanity
Heart-Mind Relationship in the Holy Quran
Updated on the 21st day of
1441 - July 12th, 2020
on the 21st day of Dhul Qi'da, 1441 - July 12th, 2020
الْقَلْبِ وَالْعَقْلِ فِي الْقُرْآنِ الْكَرِيمِ
تأليف حسن علي النجار
أعوذُ باللهِ منَ الشيطانِ الرجيم
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
I seek refuge with God from the Stoned Shaytan
In the name of Allah, the Beneficent, the Merciful
The Holy Quran refers to the heart as a processor of information, particularly concerning emotions, morality, and reasoning. This reference to the heart as such attracts attention to the relationship between the heart and the mind, in general, but particularly between the heart and the human self, as it is the active part of the mind, which makes decisions, particularly in relation to morality.
This Chapter starts by listing down the Quran verses which describe the heart, in order to shed some light on the mind-heart relationship. This is followed by a review of some academic research studies about the subject, in order to explain such relationship from a scientific viewpoint. Finally, the Chapter will be concluded by a comparison between the Quran descriptions of the heart and the scientific explanations of the heart-mind relationship.
Verses mentioning the heart in the Holy Quran
The word "heart" is mentioned in the
Holy Quran 132 times, in 126 verses. It is mentioned 19 times as a
singular noun, once in a dual form, and 112 times in a plural form.
These verses describe the heart with four categories of good, bad,
weak, and reasoning characteristics. This means that the human heart
interacts with the issues related to morality, processes the
information, and makes decisions about it, as if it is part of the
human self, which is the active part of the mind responsible for
making decisions, as discussed in Chapter 9 of this book.
The first category of the heart characteristics includes such “good” qualities as sound, repentant, calm, guided, loving, righteous, merciful, healthy, good, pure, decorated with faith, open to faith, tender, brave, and devoted. Here are three examples, which describe the heart as “good.”
إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬ (الشعراء ، 26: 89).
Except he, who came to Allah with a sound heart (Al-Shu’ara, 26: 89)
مَّنۡ خَشِىَ ٱلرَّحۡمَـٰنَ بِٱلۡغَيۡبِ وَجَآءَ بِقَلۡبٍ۬ مُّنِيبٍ (قاف ، 50: 33).
Who feared the unseen Al-Rahman (The Merciful), and came with a repentant heart (Qaf, 50: 33)
وَقَلۡبُهُ ۥ مُطۡمَٮِٕنُّۢ بِٱلۡإِيمَـٰنِ (النحل ، 16: 106).
... and his heart assured (calm) by faith (Al-Na’hl, 16: 106).
The second category of the heart characteristics includes such “bad” qualities as harsh, sinning, heedless, deviant, blind, restless, disgusted, closed, hardened (cruel), purposeful in wrong-doing, regretful, ill-willed, rejecting, vexed, suspicious, hypocrite, denier, and distracted. Here are three examples, which describe the heart as “bad”:
وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ (آل عمران ، 3: 159).
If you were severe (rude) or harsh-hearted (in treating them), they would have left you (Al-E-Imran, 3: 159).
وَلَا تَكۡتُمُواْ ٱلشَّهَـٰدَةَۚ وَمَن يَڪۡتُمۡهَا فَإِنَّهُ ۥۤ ءَاثِمٌ۬ قَلۡبُهُ (البقرة ، 2: 283).
Do not conceal the testimony. And whoever conceals it his heart is sinning (Al-Baqara, 2: 283)
ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (البقرة ، 2: 74).
Then your hearts became hardened (cruel) after that, being like stones or even harder (Al-Baqara, 2: 74).
The third category of the heart characteristics includes such “weak” qualities as empty, needs support, sick, and terrified. Here are three examples, which describe the heart as “weak.”
وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِن كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ (القصص ، 28: 10).
And the heart of Moses' mother became empty (of all else). She was about to disclose (the matter concerning) him had We not bound fast (supported) her heart that she would be of the believers (Al-Qasas, 28: 10).
فَيَطۡمَعَ ٱلَّذِى فِى قَلۡبِهِۦ مَرَضٌ۬ (الأحزاب ، 33: 32).
... lest the one in whose heart there is sickness should aspire (to you). (Al-A’hzab, 33: 32)
وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّـهِ الظُّنُونَا (الأحزاب ، 33: 10).
(Remember) when eyes shifted (in fear), and hearts reached the throats (became terrified) and you assumed about Allah (various) assumptions (Al-A’hzab, 33: 10).
The fourth category of the heart characteristics includes such “reasoning” qualities as its ability to receive inspiration, reasoning, thinking, and earning reward od punishment. Here are three examples, which describe the heart as “weak”:
نَزَلَ بِهِ الرُّوحُ الْأَمِينُ ﴿١٩٣﴾ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ ﴿١٩٤﴾ (الشعراء ، 26: 193-194).
The Trustworthy Spirit has brought it down (193) Upon your heart, (O Muhammad) that you may be of the warners (194) (Al-Shu’ara, 26: 193-194).
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا (الأعراف ، 7: 179).
And We have created for Hell many of the jinn and humans (because) they have hearts with which they do not understand (Al-A’araf, 7: 179).
أَفَلَمۡ يَسِيرُواْ فِى ٱلۡأَرۡضِ فَتَكُونَ لَهُمۡ قُلُوبٌ۬ يَعۡقِلُونَ بِہَآ أَوۡ ءَاذَانٌ۬ يَسۡمَعُونَ بِہَاۖ فَإِنَّہَا لَا تَعۡمَى ٱلۡأَبۡصَـٰرُ وَلَـٰكِن تَعۡمَى ٱلۡقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ (الحج ، 22: 32).
Have they not traveled throughout the Earth, with hearts
with, and ears to hear with? Truly it is not
the eyes that become blind but do
the hearts which are in the chests
(Al-Hajj, 22: 46). 
The Messenger of Allah, peace and blessings be upon him (pbbuh), described the heart
of being humbled in
submission to God, or not humbled, in his 'Hadith, in which he said:
The Messenger of Allah, peace and blessings be upon him (pbbuh), described the heart of being humbled in submission to God, or not humbled, in his 'Hadith, in which he said: "Oh Allah! I ask you for beneficial knowledge, humbled heart, satisfied self, and answered supplication."
He also mentioned that the heart can be tender or cruel, when he said: “If you want to make your heart tender (kind), feed the needy and pat the head of the orphan."
In a third 'Hadith, the Prophet, pbbuh, mentioned that the heart is capable of imagination. He said: “Allah said: I have prepared for my righteous worshippers what an eye has never seen, what an ear has never heard, and what a human heart has never imagined.”
Finally, he told us that the heart is
capable of giving edicts, or opinions, about right and wrong. He
“Ask your heart
and yourself for (legal or
moral) rulings (He said that three times).
Righteousness is what yourself and your heart are content with.
Sinning is what yourself is discontented with and is echoed (with
the same discontentment) in the chest (heart), no matter what
opinions people gave you.”
The heart-mind relationship, through some scientific research
There are nine verses which mention that Allah, praise to Him, knows
what is in the chests, what the chests hide, and that the Holy Quran
heals what is in the chests. Thus, there should be no confusion or
doubt about that these verses refer to the heart, which is in the
chest, not to the mind which is in the brain, in a person’s head.
Verse 22: 46 provides the decisive evidence about that, as it
mentions clearly that the reference to what is in the chests is a
reference to the hearts:
Truly it is not the eyes that become blind but do
the hearts which are in the chests
(Al-Hajj, 22: 46). 
Many academic researchers studied the heart-mind relationship and found that there is a strong relationship between them. Here is a short review of some of their findings, just as examples, but by no means, this is a survey or a review of the literature. 
Rayl (2016) mentions that there is a two-way biological superhighway, connecting emotions (which is a mental function) and the heart. Chronic stress and events with certain emotional themes can kick off an inflammatory process that leads people to both depression and cardiovascular disease. On the other hand, inflammation can start with heart disease, which then causes stress and eventually depression. Thus, the heart will be affected by traumatic mental incidents, such as in the case of a person who is quick to anger and fast to explode. 
Martin (2006) mentioned that he and his team spent the last 15 years studying the “heart” physically, emotionally and spiritually. They mapped the communication pathways between the heart, the brain, and the rest of body. They learned that the heart is the master controller in the human system. It is capable of sending powerful, healing commands throughout the entire body. These commands from the heart have a dynamic impact on the nervous, hormonal, and immune systems. Moreover, they also found that these commands influence brain functions and have the ability to improve cardiovascular disease, hypertension, diabetes, and psychological problems. 
Shah and others (2003) mention that there is a relationship between emotions and psyche (mind) on one side and heart disease on the other. There is evidence linking cardiovascular and neuropsychiatric disorders and the possible mechanisms and pathophysiology of this association. There is also a possible role of using mood enhancing therapies (mainly antidepressants) and their safety in patients with cardiovascular disorders. 
Shah et al (2003 - 2)
also mention that there is a plausible
biological basis for the association between psychiatric
morbidity (mind) and cardiovascular (heart) disease.
Anxiety, panic disorder, and depression are common in
patients with coronary heart disease and hypertension.
Cynthia Chatfield (2004) reviewed the research studies conducted by
Candace Pert, which has provided scientific evidence that a
biochemical basis for awareness and consciousness exists, that the
mind and body are indeed one, and that our emotions and feelings are
the bridge that links the two. Pert explains that we are one system;
the brain is integrated into the body, at a molecular level. Thus,
our bodies are in fact our subconscious mind, and our emotions are
located throughout our minds and bodies. She further explained that
we are made of highly complex psychosomatic communication networks
of information molecules. This means that we are not “brain centric”
at all, and that a state of mind is actually a state of
consciousness in the body as well.
Pearsall et al. (2005) published the findings of their study about the heart-mind relationship, including their summary of the personality changes which happen to people after heart transplant surgeries. They mentioned that the heart recipient may also receive some of the personality traits of the donor, such as memories, habits, behaviors, and preferences. This means that the transplanted heart continues to keep its previous memories, which were formed during the donor’s life. They also found that the transplanted heart influences the recipient’s mind to adopt some traits of the donor’s personality. They checked the reported changes by asking the donor’s family members and friends about them, as well as by comparing them with medical or official records. The researchers emphasized that the recipients did not know that donors used to have these personality traits (See details about the ten studied cases in the Appendix to this Chapter). 
There is a very close and interactive relationship between the heart and the mind, particularly in dealing with emotions and in reaction to the incidents a person is faced with.
People with optimistic and good life style enjoy peace of the mind and calmness of the heart. However, pessimism and suffering from life problems may be associated with mental and cardiac disorders.
Thus, a person’s basic good characteristics, such as love, appreciation, care, tolerance, sharing, understanding, and helping others, may bring peace of the mind and calmness of the heart, making his/her life better and more enjoyable.
There is evidence for the fact that the heart reasons, makes decisions, and performs functions which serve the welfare and well-being of the body as a whole. This is representing by its healing signals, which have a dynamic impact on the nervous, hormonal, and immune systems.
The heart is like the brain in that each one of them has its own mind (software). The brain cells house the mind, which contains the information coming to the brain cells through the senses, as well as the processes of such information and making decisions about them (the human self).
Similarly, the heart cells also receive information from other body organs, including the brain and its mind. Then, the heart processes such information and makes decisions about it, for the welfare and well-being of the body as a whole. This means that the heart also has its own mind and it reasons, just like the brain does.
The other source the author used for this purpose was "The Holy Quran Index," in Arabic, by Muhammed Fuad Abdul Baqi. Cairo: Dar Al-Fikr. 1406 (1986). The Arabic Title is: “Al-Mu’ajam Al-Mufahras Li Alfadh Al-Qur’an Al-Kareem” (Pages 549-551).
The word "heart" is mentioned in the Holy Quran 132 times, in various forms. It is mentioned 6 times as heart (qalb), 3 times as your heart (qalbuka), 8 times as his heart (qalbuhu), once as her heart (qalbuha), once as my heart (qalbi), once as dual hearts (qalbayn) in reference to two hearts, 21 times as hearts (quloob), 15 times as your hearts (quloobikum), 6 times as our hearts (quloobuna), 68 times as their hearts (quloobuhum) addressing men, once as their hearts (quloobuhin) addressing women, and once as dual hearts (quloobikuma) addressing two people.
 The Holy Quran verses mentioned four categories of characteristics a heart may have. These are good, bad, weak, and reasoning characteristics.
In the first category of “good” characteristics, the heard is described as sound (26: 89), repentant (50: 33), calm or assured (16: 106), guided (64: 11), loving (33: 4), righteous (22: 32), tranquil (48: 4), merciful (57: 27), deviated (66: 4), reconciled (3: 103), good (8: 63), pure (33: 53), decorated with faith (49: 7), faith enters it (49: 14), reconciled with love (8: 63), softened (39: 23), and humbled (57: 16).
In the second category of “bad” characteristics, the heart is described as harsh (3: 169), sinning (2: 283), heedless (18: 28), swerved (9: 117), blind (22: 46), turned about (24: 37), disgusted (39: 45), closed (47: 27), cruel (2: 74), it intends (33: 5), regretful (3: 156), wrapped (2: 88), hateful or has a grudge (59: 10), averse (9: 8), angry (9: 15), hypocrite (9: 77), it denies (16: 22), playful or distracted (21: 3), and bigot (48: 26).
In the third category of “weak” characteristics, the heart is described as empty (28: 10), sick (24: 50, 33: 32, 74: 31), terribly afraid (33: 10), terrified (3: 151), and trembling from fear (79: 8).
In the fourth category of “reasoning” characteristics, the heart is described as able to receive inspiration (26: 194), understanding (7: 179), reasoning (22: 46), and capable of making intentions (2: 225).
 The first 'Hadith about the "humbled or not humbled heart" was narrated by Companion Abu Hurayra, mAbpwh, recorded by Al-Tirmidhi: 3482, Abu Dawood: 1549, Al-Nissa-i: 5536, Ibn Maja: 250, Ahmed, and authenticated by Al-Albani (Hassan and Sa'hi'h).
The second 'Hadith about the "kind or unkind heart" was narrated by Companion Abu Hurayra, mAbpwh, recorded by Ahmed: 2/263, and authenticated by Al-Albani (as Hassan): 1410.
The third 'Hadith about the heart which is capable to "imagine" was narrated by Companion Abu Hurayra, mAbpwh, recorded by Al-Bukhari: 3244, 3251, 3252, Muslim: 2824, 2826, Al-Tirmidhi: 3292, and authenticated by Al-Albani (as Sa'hi'h).
The fourth 'Hadith about the jurist heart, which is can provide a person with "edicts, or legal and moral rulings," was narrated by Companion Wabisa Bin Ma'bid, mAbpwh, recorded by Ahmed: 29/523, and authenticated by Al-Nawawi and Al-Albani (as Hassan): 1734.
The Arabic texts of the four ‘Hadiths, which describe the heart, are as follows:
هريرة ، رضي الله عنه ، أن النبي ، صلى الله عليه وسلم قال: "
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ
عِلْمٍ لَا يَنْفَعُ ، وَمِنْ
قَلْبٍ لَا يَخْشَعُ
، وَمِنْ نَفْسٍ لَا تَشْبَعُ ،
وَمِنْ دُعَاءٍ لَا يُسْمَعُ"
3482 ، وأبو داوود: 1549 ، والنسائي: 5536 ، وابن ماجه: 250 ، وأحمد:
8469. وقال عنه الألباني حسن صحيح.).
، رضي الله عنه ، أن رجلاً شكا إلى
رسول الله ، صلى الله عليه وسلم ،
، فقالَ لَهُ: "إنْ أردتَ
، فأَطعم المسكينَ ، وامسحْ على
رأسِ اليتيم" (أحمد:
2\263 ، وحسنه الألباني: 1410).
وعن أبي هريرة ، رضي الله عنه ، قال: قال رسول الله ، صلى الله عليه وسلم: "قال الله تعالى: أعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لا عَيْنٌ رَأَتْ وَلا أُذُنٌ سَمِعَتْ وَلا خَطَرَ عَلَى قَلْبِ بَشَر" (البخاري: 3244 ، 3251 ، 3252 ، ومسلم: 2824 ، 2826 ، والترمذي: 3292 ، وصححه الألباني).
وعن وابصة بن معبد ، رضي الله عنه ، أن النبي ، صلى الله عليه وسلم ، قال: "اسْتَفْتِ قَلْبَكَ وَاسْتَفْتِ نَفْسَكَ (قالها ثَلَاثَ مَرَّاتٍ). الْبِرُّ مَا اطْمَأَنَّتْ إِلَيْهِ النَّفْسُ ، واطمأنَّ إليهِ القلبُ. وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ ، وَإِنْ أَفْتَاكَ النَّاسُ وَأَفْتَوْكَ" (أحمد: 29\523 ، وحسَّنه النووي والألباني: 1734).
 There are nine verses which refer to the heart as located in the human chest. These are 3: 154, 8: 43, 10: 57, 22: 46, 39: 7, 40: 19, 57: 6, 64: 4, and 100: 10. Thus, there should be no confusion between the heart, which is in the chest, and the mind, which is in the brain. These verses mention that Allah knows what is in the chests, what the chests hide, and that the Holy Quran heals what is in the chests.
 See the short literature review by Khalid Al-Ebrahim, which he reviewed 24 studies about the relationship between the heart and the mind.
Khaled Al-Ebrahim. 2016. “The Intellectual Heart.” Department of
Surgery, King Abdulaziz University, Saudi Arabia.
 Rayl, A. G. S. 2016. "The High Price of a Broken Heart," PsychologyToday.com (June 9).
Martin, Howard. 2006. "Understanding the Relationship Between Heart,
Mind & Body." In Light Times, (March).
 Shah, S U, A White, S White, W A Littler. 2003. "Heart and mind: (1) relationship between cardiovascular and psychiatric conditions." Post Graduate Medical Journal, Volume 80, Issue 950.
 Shah, S U, Z Iqbal, A White, S White. 2003. "Heart and mind: (2) psychotropic and cardiovascular therapeutics." Post Graduate Medical Journal, Volume 81, Issue 951.
 Cynthia Chatfield. 2004. “Your Body is your Subconscious Mind: Mind-Body Medicine Becomes the Science of Psychoneuroimmunolgy (PNI).” Healing Cancer. Info.
Pert, Candace B. 1999. “Molecules of Emotion: The Science Behind Mind-Body Medicine.” Scribner.
 Pearsall , Paul P., Gary E. Schwartz, and Linda G. Russek. 2005. “Organ Transplants and Cellular Memories.” Nexus Magazine, Volume 12, Number 3 (April - May).
Appendix to Chapter 10
Changes to Personality Traits After Heart Transplant Surgeries
Here’s a summary of ten cases studied by Pearsall et al. (2005) about changes in personality traits, which happened to recipients after heart transplant surgeries, particularly in memories, habits, preferences, and behaviors. The researchers emphasized that the recipients did not know that donors used to have these personality traits.
The first heart donor (Paul) was an 18-year-old boy, who was killed in an automobile accident. His father said that he used to write poetry and play a guitar. He wrote a song in which he mentioned that he was giving his heart to Danny. The recipient was an 18-year-old girl, who was diagnosed with endocarditis and subsequent heart failure. She said that, after the surgery, she started to like music and wanted to start learning how to play the guitar. She considered the donor as her lover, who knew her name, and she felt that she was familiar with his songs.
The second heart donor (Jerry) was a 16-month-old boy, who drowned in a bathtub. The recipient (Carter) was a seven-month-old boy diagnosed with tetralogy of Fallot. The donor’s mother said that when the recipient first saw her, he ran into her and started dubbing his nose against her, just like her son (Jerry) used to do. She felt his energy as her son’s energy. She added that when the recipient boy (Carter) became six-years-old, he said the same baby-talk words that her son (Jerry) said and he played with her nose just like her son (Jerry) did. Finally, in the middle of the night, Carter came in and asked to sleep with her and her husband. He cuddled up between them exactly like Jerry did. When they began to cry, he told them not to cry because Jerry (the donor) said everything was okay. The recipient’s mother said that her son ran into the donor’s mother and father and called them “mama” and “Daddy” when he never did that to any strangers before. Moreover, he developed stiffness and some shaking on his left side, after the surgery. It turned that the donor used to have a mild cerebral palsy mostly on his left side, too.
The third heart donor was a 24-year-old woman who was the victim of an automobile accident. Her sister said that she was a gay artist, who liked to look at a naked woman while painting a landscape scene. The recipient was a 25-year-old male graduate student suffering from cystic fibrosis who received a heart-lung transplant. After the surgery, he started to feel that he had a woman’s way of thinking about sexuality. His girl-friend mentioned that he became a much better lover, with much more cuddling and hugging. He likes to go shopping, carrying a purse. He goes to museums every week, standing before a painting for minutes, without talking. He loves staring at landscapes.
The fourth heart donor was a 17-year-old black male student, who was a victim of a drive-by shooting. His mother reported that he loved music and was in a violin class. When died in the street, he was hugging his violin case. The recipient was a 47-year-old white male foundry worker diagnosed with aortic stenosis. He reported that he feels guilty after having sex with his wife, thinking that a black man was sleeping with her. He added that he used to hate classical music but now he loves it. His wife reported that he invited his black friends over from work, for the first time, as he doesn't see their color any more. She added that he was never interested in classical music and never listened to it before. Now, he sits for hours and listens to it. He even whistles classical music songs that he could never know.
The fifth heart donor was a 19-year-old woman, who was killed in an automobile accident. Her mother reported that she was vegetarian and loved men. When she was dying, she wrote a note about the impact of the car hitting her. The recipient (Susie) was a 29-year-old woman, who was diagnosed with cardiomyopathy secondary to endocarditis. She reported that she could no longer eat meat, stopped being interested in women, and spoke about feeling the accident the donor had. Her brother corroborated what she said about her new vegetarian and heterosexual tendencies.
The sixth heart donor (Gus) was a 14-year-old girl, who was injured in a gymnastics accident. Her mother reported that she was a gymnast who used to hop and jump all the time. She also used to giggle when she got embarrassed, and she was anorexic, skipping meals and throwing up food. The recipient was a 47-year-old man, who was diagnosed with benign myxoma and cardiomyopathy. He reported that, after the surgery, he started to feel young, as a teenager. He would giggle, which bothered his wife. Finally, when he would feel hungry and eat, he then feel nauseated, which induces throwing up the food. The recipient’s brother corroborated what he said about feeling young, giggling, and vomiting food.
The seventh heart donor (Jimmy) was a 3-year-old girl, who drowned in the family pool, when her teenage baby sitter was on the phone and her mother was away with her boyfriend. She never saw her father, as her parents were divorced. The recipient was a 9-year-old boy, who was diagnosed with myocarditis and septal defect. His mother reported that he used to love water and the lake before the surgery but became afraid of water afterwards. The recipient, who did not know anything about the donor, reported that he talks to her sometimes and that she is sad and afraid. She also says, “she wishes that parents wouldn't throw away their children.”
The eighth heart donor (Stacy) was a 19-year-old woman, who had suffered a broken neck in a dance class. The donor's mother reported that she wanted to be an actress but she had a lot of academic potential. Her father also mentioned her love for singing and dancing and his desire that she would go to Harvard to become a physician, instead of going to Hollywood to become an actress. The recipient (Angela) was a 19-year-old woman diagnosed with cardiomyopathy. She reported that she would think of the donor as her sister. She talks to her and feels that she wanted to be more an actress than a nurse. So, the recipient now wants to be a nurse or a doctor, changing her college classes, hoping that her donor be happy.
The ninth heart donor (Timmy) was a 3-year-old boy, who fell from an apartment window. The recipient (Daryl) was a 5-year-old boy, who had septal defect and cardiomyopathy. The donor’s mother reported that when she met with the recipient, he looked at her with the same smile of her son. She also learned that the recipient (Daryl) made up the name “Timmy” for himself, and recognized his right age. The recipient (Daryl) identified several facts about the donor. He called him Tim, who was half of his age, used to play with Power-Ranger toys, and who fell down. The recipient's mother reported that Timmy fell trying to reach a Power-Ranger toy that had fallen on the ledge of the window. So, Daryl won't even touch his Power-Rangers any more.
The tenth heart donor (Carl) was a 34-year-old police officer, who was shot attempting to arrest a drug dealer. The donor's wife reported that the police knew the drug dealer, who shot her husband in the face. He had long hair and a beard. The recipient (Ben) was a 56-year-old college professor, who was diagnosed with atherosclerosis and ischaemic heart disease. He reported that, after the surgery, he began to dream of seeing a glimpse of a bearded man (who looks like pictures of Jesus), followed by flash lights on his face, which caused his face to become very hot, and actually burning.
Pearsall , Paul P., Gary E. Schwartz, and Linda G. Russek. 2005. “Organ Transplants and Cellular Memories.” Nexus Magazine, Volume 12, Number 3 (April - May).
About the Author and the Book:
* The author of this book
has a Ph.D. in Sociology and a Master’s degree in Cultural
Anthropology. He was born in Gaza, Palestine in 1369 Hijriya (1950)
but he has been living in the United States since 1986.
The works of the
three renowned Islamic scholars Al-Tabari, Al-Qurtubi, and Ibn
Katheer, have been used throughout the chapters of this book, as
these are the most credited interpretations of the Holy Quran, for
their use of 'Hadith, companions' interpretations, and their
thorough knowledge of the Arabic language.
يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّـهِ بِأَفْوَاهِهِمْ وَاللَّـهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ (الصف ، 61: 8).
They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it (Al-Saff, 61: 8).
Opinions expressed in various sections are the sole responsibility of their authors and they may not represent Al-Jazeerah's.