In a study conducted by social psychologists Tversky and Kahneman, people were asked to guess the percentage of African nations that were members of the United Nations. Two groups were first asked to estimate whether this number was lower or higher than a threshold: the first group was asked whether it is more or less than 45 percent and the second group was asked whether it is more or less than 65 percent. Then both groups were asked to give their estimates of the actual percentage. The researchers demonstrated that the group that was given the lower threshold estimated a lower value for the actual percentage of African nations that are members of the United Nations. The group that was given the higher threshold estimated a higher percentage. The pattern has held in other experiments for a wide variety of different subjects of estimation. A bias in the estimation of African members of the United Nations may not sound like a big deal, but how about decisions that affect people’s lives seriously?

Consider sentencing in court trials. Social psychologist Mussweiler and colleagues asked trial judges with more than 15 years of experience to consider sentencing demands made by non-experts in a legal crime case before issuing a final sentence. The two sentencing demands were 34 months and 12 months. The judges, despite their experience and despite the fact that the crime was the same, were influenced by the demands. Judges who considered the high demand of 34 months prior to their decision gave final sentences that were almost 8 months longer than judges who considered a low demand of 12 months initially. If prior exposure to a piece of information can make a difference as much as 8 more months in prison, then we ought to know what is going on. The examples above illustrate a psychological heuristic known as “anchoring and adjustment.” The heuristic suggests that when faced with a decision-making or estimation situation, people start with an anchor, or a reference point, and make adjustments to it to reach their final estimate. The anchor serves as a first approximation and then the person makes adjustments to it to reach a final estimate or decision. Why does the human mind utilize this heuristic? The answer is simple—we do not always have a whole lot of information to reach an accurate estimate or best decision.

Therefore, the mind sometimes needs shortcuts, especially under pressing circumstances. To understand this process, let’s have a look at the limitations of human cognition. Models of human cognition Cognitive psychologists and sociologists have worked to develop models of human social cognition. These models emphasize four aspects of our social cognition, which is the way we perceive others. The first is the role of prior knowledge versus information immediately available. For example, when we see a policeman directing the traffic, we use our prior knowledge in our perception. We may assume that he is carrying a gun and he has communications equipment to talk with his station. We deduce these features from our prior knowledge about the traffic police, even if we may not be in a position to observe that particular policeman’s gun or communications device. Relying on prior information in our judgments is called “top-down” processing as opposed to “bottom-up” or data-driven processing. Typically, relying on top-down processing, such as relying on stereotypes, requires fewer processing resources.

The second aspect is the limitation of our cognitive processing capacity. The human cognitive system is modeled to consist of our sensory organs, a sensory register (memory) that temporarily stores our perceptions of external stimuli, a short-term memory, a long-term memory, attention resources and executive control processes. When we receive information in the form of audio-visual or other sensory stimuli, they are processed by our cognitive system and transferred to our short-term memory. Through a process of encoding and categorization, the information is organized and stored in the long-term memory. A part of the long-term memory is “active” or readily accessible. Our further use of information in our long-term memory activates the information, and the lack of use deactivates it, making it less readily accessible. Our behavioral response results from our processing of information. According to this information-processing model of human cognition, the amount of information that can be processed by our cognitive system is restricted in terms of storage, flow and inference (Huitt, 2003).

The third aspect is the amount of cognitive processing that is determined by capacity (amount of free resources) and motivation. Factors such as interest, importance, and relevance determine the motivation to allocate more cognitive resources. We are more likely to devote more cognitive processing resources to subjects that are more interesting, important or relevant in our judgment. The fourth aspect is the interplay between automatic and controlled processing. Automatic processes require fewer resources. Given our limited processing capacity, time and other types of constraints have consequences for our cognitive processing. Under constraints, most individuals tend to simplify their processing by relying on less information, relying on automatic cognitive processes as opposed to conscious ones, or relying on prior information as opposed to information available in the circumstances. Anchoring is one such a simplification. The nature of the situation we are facing will determine which of these mechanisms will be selected. They will be reused or abandoned depending on whether they provide a sound basis for our responses to the social environment. If the simplifications lead to interpretations that harm us, we are likely to abandon them. If, on the other hand, there is no harm or there is a benefit, then we are likely to reuse those simplifications.

Anchoring effect Anchoring is defined as the effect of a prior judgment of an object, the anchor, on our future judgments regarding another object. These judgments may be about a numerical value, a probability, or even a moral or legal judgment. As an example, consider the situation where people are asked whether the population of a city is greater than or smaller than a value. Let’s say two groups of people are asked the same question with two anchors: Group A is asked whether the population of Houston is more than or less than 500,000. Group B is asked whether the population of Houston more than or less than 2,000,000. In this example, the values of 500,000 and 2,000,000 serve as anchors. Both groups are then asked: What is your estimate of the population of Houston? Experiments indicate that the people who were given the lower anchor on average give a lower estimate for the population and vice versa. How does anchoring happen? Cognitive psychologists tell us that human judgment is essentially relative or comparison based, even if we are not asked to make a comparison explicitly. So, in evaluating the present object or person, our minds search for an anchor. A particular anchor may be selected because it is readily accessible, because it is suggested to us, or “self-generated via an insufficient adjustment process” (Mussweiler et al). Our prior cognitive processing of the anchor increases the accessibility of anchor-consistent knowledge, which influences our subsequent judgments. For example, when we meet a person from a country, the first person we met from that country may become our anchor. If we had a positive experience with the first person, we are likely to interpret the actions of this new person with a positive light. While cognitive heuristics such as anchoring help us make quick decisions under constraints, they may also lead to errors. The price we pay for the economy provided by the heuristics is “systematically biased judgments under certain conditions.” (Bless et al., p. 24). For instance, a car dealer may offer you a very high price as an anchor and ask you to make a counter offer. Experiments have demonstrated that under such circumstances, the value of the initial offer has a significant effect on what people will be willing to pay for the final price of the car. If the initial offer is very high, the customer is likely to accept a higher negotiated price and vice versa. The anchoring effect can also be observed when we take a few characteristics of a person and consciously or subconsciously fit them to a stereotype.

In such cases, we may misperceive their motivations or misunderstand their circumstances. Sometimes the anchor can be manipulated by some person other than ourselves, as in the case of the car dealer. Sometimes, we may pick the anchor unintentionally based on information obtained from the mass media. As the mass media tend to focus on rare events that tend to be negative, the stereotypes formed based on information solely derived from the mass media may be misleading (Said, 1997). What are some of the lessons we can derive from our discussion of the anchoring effect? For one, we need to point the mirror at ourselves and ask: Are we forming stereotypes of others that may be inaccurate? Are we influenced by the anchoring effect in our judgment of other people? To see whether we may have anchors for evaluating people of different backgrounds consider your initial thoughts about Christians, Jews, Muslims, Hindus, Buddhists, Americans, Russians, Asians, Africans, Mexicans, etc. Are these anchors based on scientific data or news media coverage of events or personal encounters with one or more individuals? It may be infeasible to try to collect encyclopedic information about every nationality, religion, or culture that we encounter. But in matters that impact our society we ought to do a better job of researching a diversity of resources. But perhaps a more important lesson is this—the anchoring effect is here to stay as part of the reality of human cognition. If we would like to provide accurate, reliable information to people about ourselves, our culture and values, we should reach them before they form a negative anchor or stereotype. If we would like our cultural background, religion, or values to be understood without distortion, we need to reach out to as many people as possible around us and interact with them. We need to hold conversations, and share meaningful experiences with them to anchor their future judgments in an accurate reference point. The anchoring effect is demonstrated to be pervasive and robust in psychology. It is not likely to disappear in the foreseeable future. However, we do have the opportunity to reach out and help form positive anchors for better human relationships.

Further reading

• Bless, H., Fiedler, K., Strack, F. 2004. Social Cognition, New York: Taylor and Francis.
• Huitt, W. 2003. The Information Processing Approach to Cognition. Educational Psychology Interactive. Valdosta, GA: Valdosta State University.
• Mussweiler, T., & Strack, F. 2001. The Semantics of Anchoring. Organizational Behaviour and Human Decision Processes, 86, 234–255.
• Said, E. 1997. Covering Islam: How the Media and the Experts Determine How We See the Rest of the World, New York: Random House.

Heart regeneration in mammals

Such heart regeneration holds the promise for the treatment of heart failure following heart attacks. But so far, the adult human heart is known not to show adequate regeneration or replacement of dead tissue with functional tissue such as beating cardiomyocytes (cardiac muscles) and arteries. When a patient has successive heart attacks and myocardial infarctions (death of cardiac muscle resulting from interruption of the blood supply), the number of dead cells increases due to the decreased level of oxygen reaching the heart tissue. That’s one of the reasons heart disease is so deadly.

The rates of cardiac regeneration, from fish to amphibians to mammals, demonstrates a decreasing trend — high in fish, moderate in amphibians, and limited in mammals. The regeneration mechanism is thought to occur via incorporating stem cells, using differentiation into cardiac muscle and other cell types, or via dedifferentiation of cardiomyocytes. It is known that the heart of an adult zebra fish can regenerate without scar formation, whereas adult rodents and humans respond with a fibrous scar, without obvious cardiomyocyte regeneration. This remarkable phenomenon had been demonstrated in other fish and amphibians, but never before in a mammal. Recently, researchers at UT Southwestern Medical Center showed that a newborn mouse’s heart can fully heal itself.

Sadek’s group at UT Southwestern Medical Center at Dallas showed that the mammalian heart demonstrates a temporary regeneration capacity in newborn mice. After slowing down the body functions by cooling the body of a mouse, they performed a very delicate heart surgery, removing about 15 percent of the apex of a 1-day-old newborn mouse heart. Within a short period (three weeks), they showed that heart had healed and the function of heart had returned to normal. But when mice are a week old, this remarkable ability of regeneration disappears, and damage to the heart results in the thinning of the heart wall at the site of injury, and the loss of the pumping capacity of heart, also known as heart failure. There seems to be a barrier to regeneration after 7 days. This 7-day window in mice could correspond to a few months after birth in humans. Several reports suggest that human heart may also have some ability to regenerate in infancy.

If newborn animals and infants are able to regenerate their hearts, there could be ways to remind the heart how do this or restart this ability in adulthood to allow regeneration in a broader window. Could there be means to induce regeneration by gene therapy, using small molecules, drugs or hormones? This new discovery brings new approaches to study heart disease and hopes that one day, heart disease — the number one killer in the world — could be treated. More studies are needed and a number of labs have already started to invest in this new model of heart regeneration.

Human heart cell turnover and regeneration

The heart is the least regenerative organ in our body. Once cardiomyocytes are damaged through heart attacks, the heart heals by scar formation instead of regeneration. This results in a loss of contractile function and often ends in heart failure. Lack of regeneration in an adult heart is associated with the complexity and inability of cardiomyocytes to divide, along with the absence of adequate muscle-producing cardiac stem cells in the heart.

Cardiomyocytes proliferate extensively during embryonic development but slow dramatically around birth. The growth of heart continues after birth through the increase in cardiomyocyte size, known as hypertropy. This allows DNA synthesis and nuclear division and results in binucleated cardiomyocytes.

Increasing evidence strongly suggests that the human heart shows a degree of cardiomyocyte repopulation (introduction of new cardiomyoctes). It is always challenging to study human heart cellular homeostasis, as it is limited in the availability of human samples and the means to work on it. Who knew nuclear testing during the Cold War would help to uncover dynamics of human cardiomyocyte turnover? Using a technique based on radiocarbon dating of DNA with carbon-14, released from nuclear tests, Bergmann and his colleagues from the Karolinska Institute in Sweden showed that the cardiomyocyte turnover rate is about 1 percent per year at age 20, with a decline to 0.4 percent per year at age 75. This is based on the idea that people born during nuclear tests following World War II until the Limited Nuclear Test Ban Treaty (1963), any cardiomyocyte repopulation should result in lower carbon-14 concentrations. These findings imply that around age 50, about half of the cardiomyocytes in the human heart are generated after birth. However, another study puts emphasis on the importance of cell deaths (apoptosis) for heart cell turnover, asserting that these rates could be much higher (7-40 percent per year). Those findings bring new hopes to heart disease. If the repopulation potential of heart could be therapeutically targeted, the rate of turnover could be extended to overcome the inability to recover cardiomyocyte loss and cardiac contractility after heart attacks.

The better regenerative capacity of fish and amphibians, compared to that of mammals, seems to stem from the presence of species-specific differences. It has been suggested that the limited regeneration potential of mammalian hearts following injury increases survival by prioritizing homeostasis and fibrosis (scar formation by excess connective tissue). Bleeding from the heart in a high-pressure circulation probably favors the more rapid fibrous healing, instead of regeneration, whereas small animals have a low-pressure circulatory system and oxygenation isn’t needed all the time. This phenomenon probably applies to the regeneration of the newborn mouse heart, which also made the removal of the apex of the newborn mouse heart possible.

Cardiac stem cells for regeneration

The heart is a mosaic of various cell types including valvular, arterial, smooth muscle, pacemaker, endothelial, autonomic ganglia, fibroblasts and cardiomyocytes. Those cells have essentially the same genetic makeup but they show a great diversity. Could there be a common cardiac stem cell that gives rise to all those cell types in the heart? There are a number of studies suggesting the presence of such stem cells, though why they fail to regenerate the heart following heart attacks remains unknown.

There have been a number of attempts to discover cardiac stem cells. Some stem cells have been studied in animals and even considered as possible therapies in human trials. Sources of those stem cells could be classifies as resident and non-resident (exogenous) cells of heart. Exogenous stem cell types include skeletal myoblasts, hematopoietic stem cells, mesenchymal stem cells from bone marrow and circulating endothelial cells. Many approaches to identify resident cardiac stem cells are based on knowledge from hematopoietic stem cells. Using surface proteins on the cells known to enrich bone marrow stem cells, several types of resident stem cells are shown to exist in the heart. There are limited improvements in cardiac function using those cells, but the benefits of those cells are thought to be through other mechanisms instead of replacement of dead tissue in the damaged heart.

A study demonstrating the renewal of a newborn mice heart does not completely rule out resident cardiac stem cells as a source of new beating heart cells, but points out the likelihood of their originating from cardiomyocytes by dedifferentiation. Along with a number of attempts to treat heart failure by using stem cells, recent findings offer hope that researchers and doctors will one day able to cure heart disease. Knowing that “there is no disease that God has created, except that He also has created its treatment,” our duty is to study hard and to develop new technologies to find the prospective treatments for heart failure to serve humanity.

References

• Porrello et al. 2011. “Transient Regenerative Potential of the Neonatal Mouse Heart.” Science 25 February: 1078–1080.
• Bergmann et al. 2009. “Evidence for Cardiomyocyte Renewal in Humans.” Science, 3 April: 98–102.
• Charles E. Murry and Richard T. Lee. 2009. “Turnover after the fallout.” Science, V324.
• O.Bergmann et al. 2009. Science 324, 98.
• Simonetta Ausoni and Saverio Sartore. 2009. “From fish to amphibians to mammals: in search of novel strategies to optimize cardiac regeneration.” JBC. 184 (3).
• Martin-Puig et al. 2008. “Lives of a hear cell: Tracing the origins of cardiac progenitors.” Cell Stem Cell 2. April.
• Nevada Nuclear Testing Site: http://mason.gmu.edu/~kcherrix/atomichome.html
• Sahih al-Bukhari, Vol. 7, Book 71.

Adjusting her position on the floor, Hannah told herself, “I have just one choice now. I have to pray to God.” She raised her eyes to the ceiling, where she thought there was a heaven, where she thought she might find God. But her mind was unclear about what to do or say next. She didn’t really know how to pray but she hoped, if there was a God, He would hear her wherever she was…wouldn’t He? She didn’t really know much about belief. Religion didn’t play a big part in her family’s life; perhaps this had led her to believe she didn’t need religion or God in her life.

For the past 10 years, she had been living like so many young people of her time, never once contemplating God, religion, or even the difference between right and wrong. She had followed the crowd and her own egotistical desires. Ironically, it was this crooked path that led her to God’s door. She was standing now at a dangerous intersection, 30 years old with no home of her own, no job, pregnant out of wedlock, and trying to make a responsible decision for the life she carried inside.

Growing up, it was clear that her parents had hopes and dreams for all their children to be successful, good people. Her generation had their marching orders: make the family proud. They strove to be the brightest in school, the most talented musicians, and the toughest players on the football field. Her family was well-known in town for owning the biggest house, buying the best clothes, and driving the newest cars.

As a child, she had lived a sheltered, lonely and isolated life. Her playmates were her cousins and siblings. When she grew older, her friends became the most important people in her life. And although she tried, she didn’t fit in with her peers; perhaps the reason was because she didn’t belong to a community of faithful believers, or perhaps because her skin was a shade too dark. Being different had impacted her identity negatively. Despite all the love her family had shared, she was unhappy with herself. Hannah couldn’t wait to get away from that town, that family, and the unanswered questions about why she didn’t fit in.

Hannah’s life changed drastically after she went to college. There, she was free. What she did with her newfound freedom was not inhibited by her skin color, her parents, or by any relationship with God. She cared nothing about what God thought of her, and only about what people thought of her. Her sole ambition was to appear liberated from any sense of guilt or shame, even after wronging herself or another.

After college, her parents expected her to move back home, but Hannah refused. By then, her taste for freedom had become as precious as gold, and she couldn’t imagine losing even one piece of it. So, with her parents’ reluctant support, she moved to New York City to pursue her dream of becoming a rich and famous songwriter and singer.

After seven years, and some success in the music business, she returned home—secretly pregnant. Deeply disappointed by her mistakes and the dissatisfying path she had chosen, Hannah sought shelter in her mother’s home, until she could figure out what to do next. In her room, Hannah prepared to pray, closing her eyes and fearing God. Praying was something she hadn’t done since she was an innocent child. She wondered,“Will God listen to me? But then, why should He?”

Hannah struggled to find the right words, to move beyond her fears and doubts. How could she ask for something from someone she hardly knew or trusted? Finally, she managed to speak: “God, I am unworthy; too unworthy to ask for your help.”

With her head bowed, Hannah began to sob, “But I’m in trouble. You have to help me…I have nowhere to turn, no one else to ask. Oh, dear God. Please help me…”

In tears, and feeling her prayer was futile, Hannah was about to give up, when she was struck by a clear, cold reality: God was her only Helper. This truism awakened a longing deep inside of her. She kept pushing, praying, putting aside her pride, and then, she began to beg: “Oh, my God, I’m going to do the most impossible thing. But You…You have to help me, because without Your help, I couldn’t do it…”

She heard her own voice, crying out, asking for a change in her life. Like the Israelites, who had cried out to God from the depths of their souls to be released from slavery. God answered their cry and gave them Moses.

Praying was evidence of a change taking place within Hannah. But she had to wonder, was it really enough, if absolutely nothing about her situation had changed? She had no plan of action, no partner, no place to live, no money, and no job; and yet, she now believed that everything in the universe could change by God’s will:

“…Truly, never will God change the condition of a people until they change what is in themselves…”

Hannah began to think of other changes she could make to her life, asking herself for the first time: “Could I change my way of life? Would God guide me if I asked to be guided?”

When she finished crying and praying, and opened her eyes, Hannah felt better. She had an inexplicable sense of peace, and felt confident about her sudden decisiveness. She passed her hands over her face, still wet with her tears and whispered into the air: “I’m going to have this baby and God is going to help me.”

From that day forward, Hannah’s awareness of and deep need for God would determine all her choices. For Hannah, it was the beginning of a renewed relationship with God, a way for her to learn how to trust in God. Some call it “a leap of faith.” But years later, Hannah would describe the experience in her room as the day she surrendered to God. She experienced the true meaning of faith that day; the moment of her surrender came when she realized with her whole heart that she had only One True Helper.

Tears dried and spirits surprisingly high, Hannah left her room and headed downstairs to the pantry. Starving, she held a salty pickled turnip in one hand and a sweet piece of baklava in the other, when her mother came upon her and asked innocently,“What are you doing, Hannah? Why are you eating both of those at once? You’re going to get sick!”

When she saw the love and concern on her mother’s face, and thought about the gift from God growing inside her body, Hannah was overcome by a profound sense of gratitude, and the vision of a new life, with God as her guide.

“Say, ‘Come, I will rehearse what God has really prohibited you from: Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want.’ We provide sustenance for you and for them…come not near to shameful deeds, whether open or in secret. Take not life, which God has made sacred, except by way of justice and law. Thus does He command you that you may learn wisdom.” (Qur’an 6:151)

Afterword: Hannah and her child never experienced a single day of want. Today, her son is 28 years old and has far exceeded the hopes and dreams a mother could have for a child. She often refers to him as the “jewel in her crown.” And each fall she makes him his favorite dish, salty pickled turnips.

The Qur’an orders patience in many verses, such as: Seek help in patience and prayer (2:45) and: Endure, vie with each other in endurance (3:199), and prohibits haste in verses like: Show not haste concerning them (the unbelievers) (46:35) and: When you meet in battle those who do not believe, turn not your backs to them (8:15). In many Qur’anic verses, God praises the patient, declares that He loves them, or mentions the ranks He has bestowed on them: The patient and steadfast, and the truthful and loyal (3:16); God loves the patient (3:145); and Surely God is with the patient (2:153).

The Qur’an mentions many other aspects of patience. For example: If you endure patiently, this is indeed better for those who are patient (16:126) advises patience as a preferable way in dealing with unbelievers while communicating God’s Message to them. We will certainly bestow on those who are patient their reward according to the best of what they used to do (16:96) consoles the patient with the best of rewards to be given in the Hereafter. If you have patience and guard yourselves against evil and disobedience, God will send to your aid five thousand angels having distinguishing marks, if they [your enemies] suddenly attack you (3:124) promises the believers Divine aid in return for patience.

How meaningful is the following saying of the Prophet Muhammad, master of humanity, peace be upon him, concerning patience and thankfulness:

How remarkable a believer’s affair is, for it is always to his advantage, and such a condition is only for a believer. If something good happens to him he thanks God, which is to his advantage; if something bad happens to him he endures it, which is also to his advantage.

The characteristics of patience can be grouped into five categories: enduring difficulties associated with being a true servant of God or steadfastness in performing regular acts of worship; resisting temptations of the carnal self and Satan to commit sins; enduring heavenly or earthly calamities, which includes resignation to Divine decrees; being steadfast in following the right path and not allowing worldly attractions to cause deviation; and showing no haste in realizing hopes or plans that require a certain length of time to achieve.

With respect to its degrees, patience can be divided into six categories: showing patience for the sake of God; showing patience and attributing it to God (being convinced that God enables one to show patience); enduring patiently whatever comes from God, knowing that He acts from His Wisdom; being resigned to whatever happens in the way of God; showing patience by not disclosing the mysteries of one’s achieved spiritual station and to preserve one’s nearness to God; and resolving to fulfill one’s mission of communicating God’s Message to people despite one’s deepest desire to die and meet with God.

There are other definitions of patience as well. For example, preserving one’s manners in the face of misfortune; being steadfast when confronted with events, and showing no sign of being deterred; never giving in to one’s carnal desires and the impulses of one’s temperament; accepting the commandments of the Qur’an and the Sunna as a sort of invitation to Paradise; and sacrificing all possessions, including one’s soul and beloved ones, for the sake of the True, Beloved One.

Those Qur’anic interpreters who were interested in the text’s secret or esoteric meanings have made the following commentaries on the verse: Endure, vie with each other in endurance, and continue your relation with God (3:199):

Be steadfast in performing your religious duties, endure whatever displeasing thing happens to you, and maintain your love of God and desire to meet with Him. Or, be steadfast in fulfilling all your responsibilities for the sake of God and to please Him, and endure the difficulty of always being aware of His constant supervision of you and feeling His omnipresence. Or, be steadfast in following the Straight Path without any deviation, even when Divine bounties pour out onto you. Resolve to endure all difficulties and hardships, and maintain your connection or adherence to God whatever happens to you.

Another approach to patience is to attribute to God Almighty whatever is in the universe and happens therein and, while giving thanks for what appears pleasing, being resigned to what appears displeasing. When a believer unburdens himself or herself to God while trying to overcome a misfortune or hardship, a responsibility that is very hard to fulfill, or sins that might be committed, this must not be considered a complaint against God. Rather, it is a believer’s way of asking Him for help and seeking refuge in Him. In no way can such an action be considered a complaint or a protest against God or Divine Destiny. In reality, and according to one’s intention, such an act may even be regarded as a supplication and an entreaty, as putting one’s trust in Him or as submitting to Him.

The cry of Prophet Job, upon him be peace, to God: Truly distress (disease, tribulation) has seized me. But You are the Most Compassionate of the Compassionate (21:83) and the groaning of Prophet Jacob, upon him be peace: I only complain of my anguish and my sorrow unto God (12:86) are supplications or entreaties for God’s pity and compassion. God Almighty praised Job, upon him be peace, for being an excellent servant distinguished with patience and supplications: We found him patient; how excellent a servant! Truly he was ever turning (to God) with supplications (38:44).

One of the most distinguishing characteristics of Prophets and saints is their embodiment of patience in all of its manifold forms and degrees, and that without deviating from their utmost devotion to God, they do their best to communicate God’s Message to people and bear all misfortune and difficulty arising there from. The Prophet Muhammad, glory of humanity, upon him be peace and blessings, who is a mercy for the whole of creation, declared: Among mankind, those who are stricken with the most terrible of misfortunes are the Prophets, and then follow others according to their degree of faith.

Patience is an essential characteristic of those believers who are the most advanced in belief, spirituality, nearness to God, and who guide others to the truth. It is, moreover, the source of power for those advancing toward this final point. Since the most advanced people experience the most misfortune, they are perfect embodiments of patience, which is the price they pay for the rank bestowed on them. Others who have been destined to advance to that final point cross the distances traveled by others through different and frequent acts of worship, by enduring whatever happens to them. Of these, God’s Messenger, upon him be peace and blessings, says:

If God Almighty has destined a servant of His to a rank or position which he cannot reach through his religious actions, He causes him to suffer from his own self and family, and equips him with patience to endure all his sufferings. He elevates him through patience to the rank to which he has destined him.

Thus the suffering to be endured, the difficulty in fulfilling one’s responsibilities, and the pressure of sin contain potential mercy, mercy that is attracted by one’s patience. One subjected to such affliction should not unburden himself or herself to anybody else. How beautifully Fuduli says:

You say you are a lover, then do not complain of the affliction of love;
By complaining, do not make others informed of your affliction.

Travelers on the path to God should know how to burn and boil with love or be consumed with affliction, but never complain to others of such love and affliction. Even if crushed by difficulty or responsibility as heavy as mountains, they should not complain to others.

Rumi summarizes such a degree of patience as follows:

In order to be sustenance for man, a source of strength for his knees, a “light” for his eyes, and a substance for the maintenance of his life, a grain of wheat must be buried in the bosom of the earth, germinate under it, and grow to emerge into the air. It must come into the air after a fierce struggle with the earth, and then be sown and threshed, and ground in a mill. After that, it must be kneaded, baked in an oven, and, finally, chewed by teeth, sent into the stomach, and digested.

To attain true humanity, each individual must be “sieved” or “distilled” many times to discover his or her true essence. Otherwise, the ability to develop one’s potential to its fullest, to be truly human, is not possible:

It is expected of God’s servant to suffer,
And of an aloe wood to burn.

Patience is an essential and most important dimension of servanthood to God, and is crowned with resignation, the highest spiritual rank in the sight of God, to whatever God has destined.

Futile cycles are described as two opposing biological reactions that take place in a cell at the same time [1, 2]. As a result, futile cycles have seemingly zero net gain for the cell. Actually, because no process is 100 percent efficient, some energy is lost as heat. Thus, these cycles may even cost cells some energy. They were named “futile” cycles because scientists thought that it was wasteful for a cell to operate two exactly opposite processes simultaneously.

One such process occurs in the powerhouses of cells, the mitochondria. Mitochondria are the places where a process called “oxidative phosphorylation” takes place. Oxidative phosphorylation is an efficient way of producing ATP, the cellular energy currency [1]. In this process, high-energy electrons in nutrients are used to generate potential energy, which is in turn used to produce ATP.

Scientists who worked on mitochondrial function were flabbergasted to discover a family of proteins in the mitochondria that had a strange function. These proteins were dissipating the potential energy in the mitochondria before it could be used to produce ATP. They were named “uncoupling proteins” because they were uncoupling the potential energy buildup from ATP production [3]. Scientists couldn’t imagine what these wasteful proteins were doing in our mitochondria. Uncoupling proteins were decreasing the ATP production efficiency of mitochondria. Therefore, they named this process a futile cycle, where electrons from food were used for building up a potential, and an opposing action of uncoupling proteins were dissipating this potential before it could be stored as ATP [4]. This was similar to short-circuiting a battery by connecting two poles with a wire, and just discharging the energy—energy is lost but no work is done. The scientists took this process as a remnant of a random evolutionary process that was left unfinished—“futile,” with no function at all.

It took several years and the work of a different team of biologists to figure out the benefit of these uncoupling proteins [5]. The scientists were working on the differences between wasps and honey bees. One striking difference between these species was in their ability to adapt to colder temperatures: honey bees couldn’t fly and collect pollen when the outside temperature dropped below 10 C (50 F). They had to stay in their beehives to keep warm. On the other hand, wasps could fly around in colder temperatures. The researchers discovered that the main difference that accounted for this phenomenon was that honey bees didn’t have uncoupling proteins in their mitochondria, while wasps did. Therefore, it became apparent that the main function of uncoupling proteins was to generate heat for the body to stay warm during the times when outside temperatures fell. The uncoupling proteins, it seemed, were generating heat while dissipating the potential energy (just like the wire that heats up when you connect two poles of a battery in short circuit). Later on, it was discovered that these proteins had crucial functions in all warm-blooded animals, especially in ones that hibernate during winter.

In this case, an event that initially appeared to be meaningless or even stupid turned out to be indispensible for supporting life under certain circumstances. The fact that we cannot see wisdom behind certain events does not mean they are random or meaningless. Perhaps it is just a matter of time when, in some context, the seemingly futile thing will have a vital role. So the question remains: is there really any such thing as “random” or “futile”?

References

1. Alberts, B., J.H. Wilson, and T. Hunt. 2008. “Molecular Biology of the Cell.” 5th ed. New York: Garland Science. xxxiii, 1601, [90]

2. Available from: http://en.wikipedia.org/wiki/Futile_cycle#cite_note-0.

3. Nedergaard, J., D. Ricquier, and L.P. Kozak. 2005. “Uncoupling Proteins: Current Status and Therapeutic Prospects.” EMBO Rep. 6(10), p. 917–21.

4. Jezek, P. and J. Borecky. 1998. “Mitochondrial Uncoupling protein may participate in futile cycling of pyruvate and other monocarboxylates.” Am J Physiol, 1998. 275(2 Pt 1): p. C496–504.

5. Staples, J.F., E.L. Koen, and T.M. Laverty. 2004. “Futile Cycle Enzymes in the Flight Muscles of North American Bumblebees.” J Exp Biol. 207(Pt 5): p. 749–54.

Christian and Jewish scripture

Islamic theology is strictly monotheistic. Consequently, the Qur’an denies such Christian doctrines as the Trinity and the resurrection of Jesus, which can seem to suggest that God works in a partnership (Jacques 2004, 16). Yet Jesus is always honored in the Qur’an. He is referred to as a “sign” of mercy and an “example.” Nowhere is he or any other Prophet criticized (Jacques 2004, 16). Moses is also revered in the Qur’an, where he is referred to more than one hundred times (Khan 2001, 35.

The Qur’an does not claim to supersede the scriptures that came before it, but is understood to complete the revelations of the Prophets (Jacques 2004, 298). It is a culmination of the history of divine revelation, which includes stories from the Old and New Testaments such as the stories of Abraham, Moses, Noah, and Jesus. Sura 61:6 is an example of how the Qur’an affirms the validity of Jewish and Christian scriptures: “And when Jesus son of Mary said, ‘Children of Israel, I am indeed God’s messenger to you, confirming the Torah that has gone before me…’” (Murata and Chittick 1994, 165).

Qur’anic doctrine about the “People of the Book”

In the Qur’an, Jews, and Christians are referred to as Ahl al-kitab, meaning “the People of the Book.” The Qur’an makes distinctions between the People of the Book. Many verses acknowledge that there are both wrongdoers and righteous ones among them (Sarýtoprak 2000, 323).

Where the Qur’an criticizes the People of the Book, it generally makes clear that it is referring only to those who do not adhere to the message of the Prophets (tawhid) (Murata and Chittick, 1994, 170):

Those who persistently disbelieve from among the People of the Book and the polytheists would not abandon until there had come to them the Clear Evidence … Surely those who disbelieve from among the People of the Book and from among the polytheists will be in the fire of Hell a seed of which unbelief bears, abiding therein. (98:1, 6)

Some verses that criticize the People of the Book without making a distinction are open to various interpretations. For example, Sura 5:55 states: “Oh believers, take not Jews and Christians as friends; they’re friends of each other. Whoso of you makes them as friends is one of them.” Said Nursi suggests that the verse may refer to particular groups of Jews and Christians who committed treachery during the days of the Medina Charter. Nursi points out that at the time of the Prophet, people hated and loved each other solely on the basis of religion, so close relationships with non-Muslims were considered hypocritical (Sarýtoprak 327). As the basis for friendships has changed, hypocrisy in this respect is no longer an issue.

Another reason why such verses should be interpreted broadly rather than literally is because some of the words used in their original Arabic forms are ambiguous. In this verse, the word for friend (wali) can mean guardian. The sentence might mean that Muslims cannot make Jews or Christians their guardians. In some verses, the People of the Book are referred to as kafir, meaning either “one who denies the existence of God” or “one who denies the prophethood of Muhammad.” Non-Muslims are not necessarily kafirs in the first sense of the word (Sarýtoprak, 328).

The Qur’an commonly advocates tolerance, respect, and goodwill towards the People of the Book. For example, Sura 60:8 declares:

God does not forbid you, as regards those who do not make war against you on account of your Religion, nor drive you away from your homes, to be kindly to them, and act towards them with equity. God surely loves the scrupulously equitable.

In addition to advocating tolerance, the Qur’an praises the People of the Book. In Sura 21:7, they are referred to as “People of Knowledge” (ahl al-dhikr) (Sarýtoprak, 328) and verses 3:113-15 declare:

Yet, they are not all alike: among the People of the Book, there is an upright community, reciting God’s Revelations in the watches of the night and prostrating (themselves in worship). They believe in God and the Last Day, and enjoin and promote what is right and good, and forbid and try to prevent evil, and hasten to do good deeds, as if competing with one another. Those are of the righteous ones. Whatever good they do, they will never be denied the reward of it; and God has full knowledge of the God-revering, pious.

This sura provides an example of how the Qur’an recognizes that the People of the Book worship the same God as Muslims. This recognition of a common ground is repeated in other verses, such as 3:64, which commands:

Say (to them, O Messenger): “O People of the Book, come to a word common between us and you, that we worship none but God, and associate none as partner with Him, and that none of us take others for Lords, apart from God.”

Another implication in Sura 3:115 is that the People of the Book will be rewarded. A general theme in the Qur’an is that those People of the Book who accept tawhid will have salvation (Murata and Chittick, 168). For example, Sura 2:62 states:

Those who believe (Muslims), the Jews, the Christians, and the Sabaeans, whosoever believe in God and the Last Day and do good deeds, they shall have their reward from their Lord, shall have nothing to fear, nor shall they come to grief.

Tolerance in Practice

The Prophet Muhammad (peace and blessings be upon him) protected and defended the People of the Book. In the hadith by Al-Munawi, he is quoted as saying: “Who wrongs a Jew or Christian will have myself as his prosecutor on the day of Judgement.” In Al-Bayhaqi’s hadith he is quoted: “Whosoever persecuted a dhimmi [non-Muslim who paid a protection tax] or usurped his rights, or took work from him beyond his capacity, or took something from him without his permission, I shall be a complainant against him on the Day of Resurrection.” Al-Bukhari tells of how Muhammad would not exclude Jewish people when he visited the sick. On one occasion, when a Jewish funeral procession passed by him, he stood up out of respect, and when asked why, replied: “Is it not a human soul?”

The Prophet’s respect for the People of the Book was an example to others during his time. One of his companions, Hizam b. Hakim, reproached the Governor of Syria when he saw a group of group of Christians standing out in the hot sun as punishment for not paying their taxes.

Said Nursi also advocated tolerance, affirming that Muslims and non-Muslims are equal before Qur’anic law, and that people should be praised and loved based on their individual attributes (Sarýtoprak 326–327).

Dhimmi law and jizya

Soon after the Hijra (the migration of the Prophet to Medina), the Prophet signed a pact with the local tribes of Medina. Famously known as the Medina Charter, the Prophet aimed at generating a peaceful, pluralist society in this town, which was torn apart with decades-long civil strife and bloodshed. However, when this pact was violated by some Jewish tribes who supported the Meccans against Muslims, Jews were eventually driven out. Yet cooperation was renewed when the Prophet concluded a treaty with the Jews of Khaibar (Jacques 14–16).

Under an Islamic government, dhimmi law was developed in relations with the People of the Book which required them to pay a poll tax, or jizya, which is sanctioned in the Qur’an (9:29).

In exchange, Muslims were responsible for the protection of the People of the Book in their society. During the reign of the second Caliph, the Governor of Homs (in modern-day Syria) returned the poll tax to his Christian subjects because he realized he could not protect them against the Byzantine army (Jacques 14–16).

The policies surrounding jizya were relatively fair. Under a Muslim government, non-Muslims were not required to pay zakat (prescribed charity), which was a legal and religious requirement for Muslims. Furthermore, the poor, the blind, the elderly, the rescue workers at the houses of worship, women and children were all exempt from jizya. If it was not paid, the maximum punishment was imprisonment, and if a person died without having paid it, it could not become a debt transferred to his estate or heirs (Jacques 14–16).

Interaction between Muslims and the People of the Book

Muslims, Jews, and Christians socialized among one another regularly and rather freely in the Islamic Middle Ages, creating bonds (Cohen 2000, 39, 42). For example, they met in public baths, and business partnerships between Muslims and non-Muslims occurred despite disapproval of some authorities. Some Muslims even took part in Christian and Jewish religious celebrations. Jews and Christians had many ample opportunities in daily life “to cross barriers in the hierarchy of Islamic society” (Cohen 2000, 39). Dhimmis enjoyed acceptance in intellectual circles (majalis) and studied with Muslims at universities, particularly during the “renaissance of Islam” in cosmopolitan tenth-century Baghdad. Cohen states that “Jewish physicians were found in Arab society in numbers disproportionate to the Jewish presence in the population at large … They also formed part of the interdenominational circle of physicians working in state hospitals and adorning Muslim courts” (Cohen 2000, 42).

In the early Abbasid period, Muslims and Christian theologians frequently corresponded by sending letters to each other, or in debates. Although the dialogue was concerned with both parties trying to prove the superiority of their religion over the other, it was nevertheless constructive and meaningful (Sirry 2005, 365–73).

Life in Spain (al Andalus) between 711 and 1492 is a prime example of harmonious coexistence between Muslims, Jews, and Christians. Jews and Christians enjoyed participation in Arab cultural activities, such as poetry competitions and intellectual circles (Menocal 2002, 173–80).

In 1856, full egalitarian rights were given to all citizens of the Ottoman Empire. Citizens of any religion could be accepted into government service and enroll in military and state schools (Sarýtoprak, 322).

Restrictions in Muslim-Dhimmi Relations

In the fourteenth century, jurist Ibn Qayyim al-Jawziyya wrote an influential book compiling general Islamic laws for dhimmis: Ahkam ahl al-dhimma (The Laws pertaining to the Protected People) (Cohen 53). Among these, he states that Muslims may convey condolences to non-Muslims or congratulate them on marriage, birth or good health with the exception of occasions, which contradict Islamic tenets (Jacques 39).

In some domains, such as marriage and dining, Muslim interaction with the People of the book is given Qur’anic sanction.

This day (all) pure, wholesome things have been made lawful for you. And the food of those who were given the Book before is lawful for you, just as your food is lawful for them. And (lawful for you in marriage) are chaste women from among the believers, and from among those who were given the Book before, provided that you give them their bridal-due, taking them in honest wedlock, and not in debauchery, nor as secret love-companions. Whoever rejects faith, all his works are in vain, and in the Hereafter he will be among the losers. (5:5)

Sunni law permitted the eating of animals slaughtered by the People of the Book. Muslims could eat food provided by Jews as the Prophet Muhammad himself had done (Cohen 41). It was more problematic to eat in Christian homes, as pork might be served. However, Shia Islam rejected food prepared by dhimmis as unclean.

Sura 5:5 allows Muslim men to marry dhimmi women, not the other way around. This is to protect the woman’s rights, because the man might forcefully impose his religion on his Muslim wife (Cohen 41). If the wife of a Jewish or Christian couple converts to Islam, the marriage becomes invalid and from then on she may only marry Muslim men (Spectorsky 2000, 274). A Muslim husband is required to permit his non-Muslim wife to observe her religious rituals in the household and to read her own scriptures, and not encourage her to break rituals such as fasting and (for Jews) keeping the Sabbath (Cohen 41).

Conclusion

In studying the Qur’an, it is evident that Islam is inherently tolerant of Judaism and Christianity. It requires Muslims to respect the validity of the Scriptures of the People of the Book, and their right to be treated with kindness. The practice of the Prophet is consistent with this view as is the example of many influential Muslims throughout history, such as Said Nursi and Rumi. In today’s world of pluralism and multiculturalism, understanding is essential for adherents of different religions to coexist in peace and harmony. Muslims, Jews, and Christians must understand the tolerant message of Islam and the great Muslim role models. Exclusive focus on seemingly negative Qur’anic verses such as 5:55, without understanding the context, can lead to fear and hatred. They must embrace their similarities to see that they are brethren, and embrace their differences as a chance for learning. Amidst the twentieth and twenty-first century conflicts between the Islamic World and the West, one might see peaceful coexistence between religious groups as idealistic. But one needs only to look at the experience of Jews and Christians under Islamic rule in the Middle Ages to see that religious pluralism is possible.

References

• Cohen, A. 1984. Jewish Life under Islam: Jerusalem in the Sixteenth Century. Cambridge, Mass.: Harvard University Press.
• Cohen, M.R. 1994. Under Crescent and Cross: The Jews in the Middle Ages. Princeton, N.J.: Princeton University Press.
• ——. 2000. “Sociability and the Concept of Galut in Jewish-Muslim Relations in the Middle Ages” in Judaism and Islam: Boundaries, Communication and Interaction: Essays in Honor of William M. Brinner. Edited by B.H. Hary, J.L. Hayes, and F. Astern. Brill’s Series in Jewish Studies 27. Leiden: Brill.
• Huda, Q. 2003. “Knowledge of Allah and the Islamic View of Other Religions,” Theological Studies 64: 278–305.
• Jacques, W. 2004. “Christians, Muslims, Jews and Their Religions.” Islam and Christian-Muslim Relations 15: 13–33.
• Khan, I.A. 2001. “The Qur’anic View of Moses as a Messenger of God from the Children of Israel to Pharaoh.” In Jewish-Muslim Encounters: History, Philosophy and Culture, Edited by C. Selengut. St. Paul, Minn.: Paragon House.
• Lewis, B. 1984. The Jews and Islam. Princeton, N.J.: Princeton University Press.
• Menocal, M.R. 2002. “Culture in the Time of Tolerance: Al-Andalus as a Model for Our Own Time.” Palestine-Israel Journal of Politics, Economics & Culture 8/9: 173–180.
• Murata, S., and W.C. Chittick. 1994. The Vision of Islam. New York: Paragon House.
• Sarýtoprak, Z. 2000. “Said Nursi’s Teachings on the People of the Book: A Case Study of Islamic Social Policy in the Early Twentieth Century.” Islam and Christian-Muslim Relations 11: 321–32.
• Sirry, M.A. 2005. “Early Muslim-Christian Dialogue: A Closer Look at Major Themes of the Theological Encounter.” Islam and Christian-Muslim Relations Vol. 16: 361–76.
• Spectorsky, S. 2000. “Problems of Intermarriage in Early fiqh Texts.” In Judaism and Islam: Boundaries, Communication and Interaction: Essays in Honor of William M. Brinner. Edited by B.H. Hary, J.L. Hayes, and F. Astern. Brill’s Series in Jewish Studies 27. Leiden: Brill.

Resurrection plants are desiccation (extreme dryness) tolerant plant species. All are relatively small and mostly found in Southern Africa, North America, Brazil, and Australia. They are able to stay in a dehydrated state under conditions in which other plants would perish. They come back to life and resume their physiological activities when water becomes available again. During the dehydration process, leaves of resurrection plants shrink and curl up due to water loss. Some of them fold up their stems into a tight ball as they desiccate to limit surface area and conserve internal moisture. It is not yet clear how the leaves and stems reduce their size. However, electron microscopy revealed desiccation-induced cell wall folding in the majority of mesophyll and epidermal cells of a resurrection plant. Thick-walled vascular tissue did not fold and supported the surrounding tissue, thereby limiting the extent of leaf shrinkage and allowing leaf morphology to be rapidly regained upon rehydration (Moore et al 2006, 651–62). When the resurrection plant is dehydrated, its stomatal conductance and intercellular CO2 concentration is decreased and hence its photosynthetic rate, but sugar, starch and non-structural carbohydrate reserves increased during this stage. Mature tissues of resurrection plants such as leaves and roots are able to remain in the air-dried state for months by reaching an inactive state, comparable to dormancy in seeds in several aspects. All metabolic functions are reduced to a bare minimum and they appear to be dead. Resurrection plants take immediate advantage of rainfall after dry periods: they absorb water, grow rapidly, and reproduce (Bartels 2005, 696–701; Xu 2010, 183–190).

One of the most common examples of resurrection plants is Myrothamnus flabellifolia, grown in southern Africa, the only known woody resurrection plant. Craterostigma wilmsii and Xerophyta viscosa are other resurrection plants from southern Africa. All these plants are used extensively in African medicine and traditional culture. Ramonda serbica and her sister Haberlea rhodopensis are members of Gesneriaceae family from the Balkan peninsula; they are rare and forbidden for collecting. Anastatica hierochuntica is native to western Asia, while Selaginella lepidophylla is collected from the wilderness of the southwestern United States and Mexico, sold to tourists, and exported worldwide—it can even be bought online, in their dry and lifeless form. After buying this plant, we soak it in water and voila! If one does not have a “green thumb” and still want to have greenery in one’s home, this resurrection plant might work best for you. However, its downside is that sometimes people complain that the gray-brown ball and its branches do not become fully green or open up in water totally, which does not look very attractive. But even though you may not like how it looks, your kids might enjoy it as a science project.

Why is it important to know how these plants survive drought and come back to life?

The world’s need for water is likely to become one of the most critical resource issues of this century. The International Water Management Institute predicts that by the year 2025, one-third of the world’s population will reside in regions that experience severe water scarcity (www.iwmi.org) (Bartels and Salamini 2001, 1346–1353). Drought is a factor that dramatically threatens the world’s food supply. Therefore, plant scientists have been interested in using resurrection plants as model organisms to find out noble cellular mechanisms for improving the drought tolerance of important crop plants. Research on the molecular genetic mechanisms, metabolic and antioxidant systems as well as macromolecular and structural stabilizing processes in resurrection plants have been carried out (Moore et al 2009, 110–7). One study of Craterostigma wilmsii demonstrates that it relies almost entirely on protection during natural drying; however, it also induces a repair mechanism during rehydration that enables recovery from rapid drying. Thus, it apparently has the ability to repair if protection is inadequate and damage is incurred (Cooper 2002, 1805–13). In addition to repair mechanisms of resurrection plants, the processes that involve regulation of gene and protein activity that allow these plants to use energy storage efficiently have been investigated. The resurrection capability appears to be associated with the accumulation of a carbohydrate in the tissues as they dry. In a majority of cases, sucrose is the major carbohydrate that accumulates (Norwood et al. 2000, 159–65). In addition, an unusual disaccharide named trehalose, which is the main blood sugar in insects and serves as a major energy storage molecule enabling flight, is found in high levels in resurrection plants. This is unusual, because normally there is not much trehalose in plants. It has been proposed that trehalose serves as an osmoprotectant (Avonce et al 2005, 276–279). Osmoprotectants are small molecules that help organisms to survive when a rapid change in the movement of water across their cell membrane occurs. Peter Scott of the Annuals of Botany wrote a summary of the ability of resurrection plant Craterostigma plantagineum to survive dehydration and revive (Scott 2000, 159–166). According to his botanical briefing the roots, being in the soil, are most likely to sense the decrease in water availability first. Abscisic Acid (ABA), a plant hormone, is synthesized and released by roots as a response to drought stress. Once released, ABA could activate batteries of genes required for metabolic processes such as the accumulation of sucrose from either stored carbohydrates or through an alteration in photosynthetic carbon partitioning. In addition, the synthesis of other proteins such as dehydrins and Late Embryogenesis Abundant proteins (LEAs) could help to stabilize the plant cells as they lose water. Thus as the tissues dehydrate, leaves shrink, chlorophyll is degraded, sucrose accumulates and ultimately the xylem, which is one of the transport tissues in plants, fills with air and the plants become desiccated. On addition of water, the xylem refills with water and cells begin to take up water and expand, enzymes present in the tissues are activated, sucrose is metabolized, and chlorophyll is resynthesized. Within 24 hours the plant is restored, and is reproductively active within two weeks.

Based on these findings, it is of particular significance to understand the cellular and molecular mechanisms of resurrection plants and focus on biological engineering strategies for improving plant drought tolerance in important crop species such as cotton, soybeans, peanuts, corn, and potatoes. But these plants do not merely represent a unique model for scientists to understand a plant’s ability to cope with drought; they also serve us to deepen our faith for the Day of Judgment and rationalize it in our minds. The astonishing changes in the tissue of resurrection plants, and how they are brought back to life when they appear to be completely dead, remind us of Qur’anic verses such as the one below regarding the resurrection of decayed flesh and bones (36:78–79).

“And he puts forth for Us a parable, and forgets his own creation. He says: ‘Who will give life to these bones when they have rotted away and became dust?’ Say: ‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation!’”

Time-lapse videos of resurrection plants in action, like Xerophyta and Jericho rose, are available on the web. Enjoy!

References

• Moore JP, Nguema-Ona E, Chevalier L, Lindsey GG, Brandt WF, Lerouge P, Farrant JM, Driouich A. 2006. Response of the leaf cell wall to desiccation in the resurrection plant Myrothamnus flabellifolius. Plant Physiol. 141:651–62.
• Bartels D. 2005. Desiccation Tolerance Studied in the Resurrection Plant Craterostigma plantagineum. Integr. Comp. Biol. 45: 696–701
• Xu D, Su P, Zhang R, Li H, Zhao L, Wang G. 2010. Photosynthetic parameters and carbon reserves of a resurrection plant Reaumuria soongorica during dehydration and rehydration. Plant Growth Reg. 60: 183–190.
• http://faculty.ucc.edu/biology-ombrello/pow/resurrection_plant.htm
• Bartels D, Salamini F. 2001. Desiccation tolerance in the resurrection plant Craterostigma plantagineum. A contribution to the study of drought tolerance at the molecular level. Plant Physiol. 127:1346–1353.
• Moore JP, Le NT, Brandt WF, Driouich A, Farrant JM. 2009 Towards a systems-based understanding of plant desiccation tolerance. Trends Plant Sci. 14:110–7.
• Cooper K, Farrant JM. 2002. Recovery of the resurrection plant Craterostigma wilmsii from desiccation: protection versus repair. J Exp Bot. 53:1805–13.
• Norwood M, Truesdale MR, Richter A, Scott P. 2000. Photosynthetic carbohydrate metabolism in the resurrection plant Craterostigma plantagineum. J Exp Bot. 51:159–65.
• Avonce N, Leyman B, Thevelein J, Iturriaga G. 2005. Trehalose metabolism and glucose sensing in plants. Biochem Soc Trans. 33:276–279.
• Scott P. 2000. Resurrection Plants and the Secrets of Eternal Leaf Annals of Botany. 85: 159–166.

The Fountain of Living Waters frames Christian Scriptures from beginning to end. In Genesis, the first book of the Torah, in the very first verse, we read: “In the beginning, when God began to create, the Earth was without form and void, and the Spirit of God moved over the face of the deep.” The deep in Hebrew is tehom. Such depth is not only the literal vastness of the primordial ocean; tehom also points us to the truth that creation comes from chaos. Life begins in the waters of the womb; cosmos originates in chaos.

Then, in the very last verses of Christian Scriptures, the Book of Revelation, another water image appears. The author borrows from the Prophet Ezekiel to envision the new Jerusalem, the city of peace. This city comes down from heaven, and in its center is a river of life. This river contains crystal clear water, washing away all violence, so that “nothing any more shall be accursed.” Living Waters flow through Christian Scriptures from alpha to omega.

The Holy Bible practically drips; 692 verses refer to waters. Prophet Moses leads the people of Israel to freedom through the waters of the Red (or Reed) Sea. Prophet Jonah doesn’t think it’s such a good idea to preach repentance to the people of Nineveh, Israel’s enemy, and embarks on a boat going the opposite direction. But God swallows him up in the belly of a whale, and he returns to the waters of creation, the chaos of tehom. And what does he do there? He prays. His prayer brings him safely to Nineveh, where out of the waters he brings the enemy to repentance. Living Water, the Fountain, turns enemies to allies. This truth is beautifully conveyed in perhaps the most famous Psalm, Psalm 23:

The Lord is my Shepherd. I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. Yea, though I walk through the valley of the shadow of death, I shall fear no evil, for Thou art with me. Thou preparest a table before me in the company of my enemies. My cup overflows. Surely goodness and mercy shall follow me all the days of my life.

The Fountain overflows with abundance, to invite even enemies to the table of justice and mercy.

But the Fountain of our Source also dissolves our petty, ego-driven associations. Prophet Amos puts this best. The people of Israel in his day were unjust. They treated the poor with callous disregard, they didn’t educate their youth, they were violent. But they were also pious, praying five times a day (or the ancient equivalent, anyway!)

And hear what God says, through Amos: “I hate, I despise your festivals. The noise of your solemn assemblies hurts my ears … But let justice roll down like waters, and righteousness like an ever-flowing stream.”

The Fountain of love is not just a gentle flowing stream. It’s also a tsunami of the power of love that sweeps away all our pretenses. The Fountain throws us unto the mercy of an infinite flood of justice.

Of course, for Christians like me, this merciful and just Fountain also points to, indeed is incarnate within Jesus. Jesus is Living Waters. The story that most clearly conveys this metaphor is in the Gospel of John, where Jesus meets a Samaritan woman by a well and asks her for a drink. She asks him what he’s doing there, for being at a well was woman’s work, and Jesus’ disciples are scandalized, because rabbis didn’t talk to women, much less Samaritans (who were racially “other”). And to make matters worse, this woman has been married five times, and she is now living with a man who is not her husband.

But Jesus tells her: “The water that you give me will only temporarily quench my thirst. But the water I give to you is living waters, and it will well up in you to eternal life.”

And this woman cries out: “Give me this water!” And Jesus says: “I am he.”

Jesus is innocent and perfect compassion. He is a drink of water on a hot day. He is mercy for outcasts, for the poor, for sinners like this Samaritan woman. And what he brings is the possibility that we, too, might live compassionate lives. So the woman goes and tells her neighbors: “I’ve met the Messiah!” She has been washed in the Fountain.

Once we lose our attachment to petty associations, we can live for others, out of true grace. “Whoever seeks to save one’s life,” Jesus teaches, “will lose it. But whoever gives up one’s life for my sake and for the sake of the good news (the gospel), will find true life.”

True life is a life lived for others. This doesn’t entail masochism, but instead offers fulfillment. Psychologists teach that when we are fully engaged in a task we lose the usual blinders of self-consciousness and enter into what they call “flow.” We’re “in the zone,” whether at work, at play, or in love. The point is this: when we love, we truly live.

This is why Lutheran Christians like myself celebrate the baptism of infants. Sometimes, baptism is misunderstood as a one-time event: you get dunked and you’re done. In fact, baptism is more like a first contact with the Fountain. Metaphorically, it can be experienced daily, even many times a day.

Whenever we wash, we can be reminded of our Source. Whenever it rains, we can remember the Fountain. Whenever we take a drink, we can give thanks to God for the mercy of compassion.

All in all, then, baptism is not unlike wudu—the washing of regeneration—that prepares us to pray. As the Apostle Paul urged us, “Pray constantly.” This doesn’t mean doing salat perpetually, it means being aware of our Source. Praying constantly means giving up petty attachments or associations, such as greed, anger, and violence. And praying constantly means giving ourselves away in acts of compassion. When we find the flow of love, we live.

Reading The Fountain as a Christian connects me not only to a magazine, but also to a profound metaphor. The Fountain reminds us of our Source, dissolves petty egoist attachments as we learn about our world, and invites us to join the flow of compassionate living. And isn’t that worth at least the price of a subscription?

Paul Davies, a British-born cosmologist, theoretical physicist, and bestselling author, conducts inter-disciplinary research in the areas of physics, cosmology, and biology. Dr. Davies is the director of a new research center at Arizona State University called Beyond. The mission of the center is to explore the great questions of our existence, the origin of our universe and life, the nature of consciousness, and the mathematical laws that underpin the universe. He is particularly interested in the Big Bang Theory, one of the most influential theories of our time concerning the origins of our universe.

Matter&Beyond: You are a cosmologist and the topic obviously is fascinating. But what is the root of our connection with space? What is the root of our human fascination with the sky and stars?

It’s very interesting to speculate if human beings had developed on a planet that was totally covered in cloud and had no awareness of the sky and astronomical bodies, whether society would’ve developed very differently. It’s quite clear when you look back at human history that the “heavens,” as they used to be called, had a very major role to play in all early civilizations. We can see evidence of astronomical observatories, thousands of years ago, long before the invention of telescopes. There are monuments, for example, pyramids that were built or Stonehenge in England, which are clearly astronomical monuments of some sort. And then we think of the world’s great religions and they all have an astronomical component. Think of the role of the new moon in Islam, for example, or the Star of Bethlehem in Christianity. … I think we can trace this preoccupation with the sky and the heavens to the early days of the development of agriculture because it became really important for people to know when to plant their crops and when to harvest them and the different seasons and so on. We can imagine that, say 10,000 years ago, people studied the sky very, very carefully and they became familiar with the movement of the objects and they invented complicated mathematical formulas to chart them.

M&B: How did our fascination with space change after industrialization?

What I would say has happened in the last three or four hundred years is that actually most people have become less aware of space. We live in cities that are polluted so we don’t see outer space. We’re too busy looking at televisions or driving home from work so we never look up and see this wonderland above our heads. How many people, for example, could name even the major constellations of stars if they were ever taken outside of their cities to somewhere where they could see the dark night sky? And so astronomy has become in a way less and less significant in people’s lives.

M&B: But today astronomy and cosmology is making a comeback. There are a lot of bestseller popular science books written on space and time.

I think during the 1970s and ‘80s people became very antiscientific, perhaps as a result of a reaction to the Vietnam War. Astronomy somehow remained aloof from that. It was perceived as a subject that wasn’t dangerous, that we could study the stars, they were a long way away using benign equipment like telescopes and astronomers weren’t going to threaten anybody. And so I think exploring the universe has been seen in many ways as a sort of untainted glorious enterprise that doesn’t have this sort of threatening aspect to it. It’s still, of course, immensely popular. People still want to go to planetariums and they read books on astronomy and they like television productions on astronomical things. But I think it’s shifted now from those early days where people’s lives really revolved around the stars in a very literal sense, and those days are now gone.

M&B: You are a cosmologist, but based on the wide range of research areas at the center Beyond, I would say that you look more like a modern seeker of old times.

Since the dawn of human history people have asked the great questions of existence, how did the universe come to exist? What is the role of human beings in the great cosmic scheme of things? How will the universe end? What is it made of? Now for the greater part of human history, these questions were addressed by priests and philosophers. But in recent years, science has made progress as well. So scientists find themselves now asking those same age-old questions of existence. In my career, I have covered topics like the origin of the universe and the origin of life, the nature of time, the nature of consciousness, and the underlying laws of the universe. Inevitably these topics trespass on territory which was previously almost exclusively philosophy or religion’s. Now science has a story to tell about these great issues.

M&B: If you have to pick the most interesting question modern science is trying to answer, what would be your choice?

I suppose the most interesting thing modern science is telling us about is how the universe came into existence. When I was a student, the Big Bang Theory was just one of many ideas about the origin of the universe. But over the past 30 years it’s become much more secure so that not only do we know that there was a Big Bang about 13.7 billion years ago, but we know a great deal about the details including the conditions that prevailed in the universe back to as little as one-trillionth of a second after the Big Bang. So we’re now able to reconstruct precisely how the universe went bang and how it developed over the subsequent billions of years into what we see today. So I think that the scientific story of the genesis of a universe is fascinating—its origin, its explosive outbursts, and the long period of enrichment and complexification of matter leading eventually to the emergence of life and beings like ourselves who could look back and reflect on it all.

M&B: The Big Bang Theory is well established. Yet it’s still open to commentaries and interpretations.

It’s often said that science deals with “how?” questions and religion deals with “why?” questions and so you don’t normally go to a scientist to find meaning or purpose in the universe. Nevertheless it is clear that because science is now able to fill in so many details about the big picture, that scientists are inevitably asked to make pronouncements about meaning and purpose. As they do so, they divide about equally into two groups. One group who says, “Well, the universe is beautiful, it’s so ingenious that it looks as if it has been designed by an intelligent creator but in fact it hasn’t.” There is no meaning, no purpose in the universe. The famous quote by Steven Weinberg, the American cosmologist, goes: “The more the universe seems comprehensible, the more it also seems pointless.” Then the other half of cosmologists look at this same set of facts and they agree about the facts but they interpret them differently. They will say, “Well, it does suggest that there is a grand scheme of things, it does suggest that the universe is about something. This grand and wonderful scheme, which is so ingeniously constructed, does suggest that there is something deeper to it all.”

M&B: We find more and more scientists thinking and writing about these topics on both sides.

Human beings usually are not happy just to have a technical description of how the universe works, and in particular people always want to ask the question what happened before the Big Bang? What made the Big Bang go bang? Why is there a universe in the first place, and why is the universe as it is and not something different? And these are questions right on the edge of science because science really can only deal with things that can be measured and observed. They can deal with the facts of the world, the things before us. When we come to questions about why does the world exist at all or why are there laws and where do those laws come from, it’s very difficult for science to make a contribution. Nevertheless, in the last ten or twenty years more and more scientists have been addressing those questions. The nature of physical laws is a very good example… When I was a student, you were simply told the laws of physics are what they are, we don’t know why, maybe there isn’t any reason why—that’s just the way it is. It was not the job of the scientists to ask why those laws of physics exist. The job of the scientist was to discover what the laws are and then apply them. But that has changed. There is now a feeling that maybe the nature of physical laws is something that is a proper, legitimate subject for scientific inquiry. And so there’s a whole bunch of physicists who are looking at alternative laws.

M&B: How do they theorize alternative laws?

Supposing we stipulate a different law of gravitation and see what the consequences would be. We can work out using mathematics what it would be like if gravity differed a little bit from the observed law. And then we can do the same with the other forces of nature and other features of the world. What would it be like if we lived in the universe with 23 space dimensions instead of three? We can work that out. Partly that’s a recreational exercise—it would be fun to know what it would be like in a universe with different dimensions or different forces—but also we would like to know is there anything special about the particular laws of this particular universe.

M&B: What is the result of such experiments?

There is something special and that special thing is that the particular laws that we observe in this universe are very strangely conducive to the emergence of life. They’re highly suited to life, even suspiciously so. It’s almost as if these laws have been fine-tuned for life, and so at that point disagreement sets in and some scientists say, “Well, it’s just a lucky coincidence that that is the case,” and others say, “No, there must be some other explanation for it.” But it is certainly the case that the universe we observe and the laws that underpin it, which used to just be regarded as given, as not a proper subject for inquiry, are now being studied as one set among a vast variety of possible sets, and it’s generally agreed that the particular laws that we observe are very special in their relation to the ability to bring forth life.

M&B: And you call this a “cosmic jackpot.”

My book, Cosmic Jackpot: Why Our Universe Is Just Right for Life, examines a very specific problem, the problem of why the universe seems to be just right for life. When we look at the fundamental laws of physics and the way that the universe originated in the Big Bang, there are many features that appear to be coincidences or the happy arrangement of different aspects of physical laws without which there would be no life and no observers like ourselves. And the question is, What are we to make of that? Some people say, “Well, it looks like the whole thing is a fix, it looks like the universe is being created by an Intelligent Designer.” Well, obviously all the scientists aren’t going to believe that. So instead they come up with other explanations.

M&B: There is the theory of multiverses.

According to that theory, there are many universes each of which has its own set of laws and these laws are just randomly distributed across these universes. So here and there, just by chance, the laws are going to come out just right for life. It’s no surprise that we find ourselves living in a universe where conditions are just right for life because we could hardly live in a universe which had laws of physics that did not permit life. It’s like a gigantic cosmic lottery with all of these different universes and we’ve just hit the cosmic jackpot because we’re winners of this vast lottery. So that is the popular view as to how we explain that the universe is just right for life. I think that view is progressive but I think it falls far short of providing a complete explanation of existence. I take life seriously and I take the mind seriously so I don’t think that these are just incidental phenomena in the great cosmic scheme of things. I think they’re fundamental to the workings of the universe as a whole and so what I’m trying to do here is to go beyond the rather startled debate between science and religion that’s existed for the last 30 years about the ultimate source of reality.

M&B: It just seems to me, just based on intuition, that we’re not alone here. The universe is so vast, there’s just got to be life somewhere. Does mathematics and statistics support this intuition?

A lot of people make that mistake by saying, statistically, there has to be life elsewhere, the universe is so vast, so many stars out there. It would be incredible if this was the only planet with life. It’s just simply not true. The probability of forming even the simplest enzyme, the simplest protein in known life, if you did it just by shuffling the building blocks, the amino acids that make up for that, is infinitesimal. If you took the entire volume of the universe and filled it with an amino acid soup and just kept shuffling and shuffling and shuffling, you would simply not make it. If it’s happened once, we’re it. It would not happen anywhere else. So the probability of life forming in that way by chance is twice as infinitesimal. So if that’s the way life happened, the fact we live in a vast universe makes no different whatsoever.

M&B: People who are not scientists may think that scientists are the smartest of all of us so they must be figuring out everything, they’re the smartest ones who bring the technology. They look at scientists as natural guides. Do you see a danger here?

Scientists are human beings like everybody else, and I think it’s a mistake to see scientists as generally cold, hard, soulless people who don’t care about the consequences of their work. Scientists are very passionate people and they feel passionately not only about their work but about other aspects of human life. It is also a mistake to think that scientists have any special moral authority over questions of general relevance to human beings. The vast majority of problems that we confront in the world really are only related obliquely, if at all, to science. We struggle with things like the ruin of our environment or international disputes or family concerns or education concerns. These sort of day-to-day things loom very large in people’s lives, but I’m not sure that scientists make a contribution. Science is obviously relevant to some of these things, for example, if we could find a better source of energy that doesn’t heat the planet, that would be good. So science can play a role, but individual scientists, I don’t think are any better than anybody else as moral judges.

All the organs functioning in your body have a direct or indirect relationship with me. I can be compared to a kind of “chemical brain.” All metabolic activities are among my duties, including the control of excretions, digestion, and the composition of blood. You would be stupefied if I listed every single function I carry out, but let me tell you this much: biochemists have discovered that I am directly included in more than 80 different activities and related to more than 5,000 chemical reactions taking place in your body. Surprised? But this is only what they’ve learned so far; you do not know me in detail yet. My plain appearance is in contrast with my numerous functions. My size is about one-tenth of the body of a six-month-old fetus; now that you have become a young man, I weigh about one fiftieth of your body weight. Since I am the largest excretory organ in your body, I am firmly strapped with mesentery so you can run, jump, and make other movements without trouble.

Most people see me merely as a bile-producing organ, which happens to be among the simplest of my duties. Let me explain it another way: the heat I produce while working is equal to one-third of the heat your body produces while resting. I have a special circulatory system. Since I am located at a “junction,” the blood coming from the intestines which bear nutrient molecules come to my vein first together with the blood from the spleen, before joining the rest of the bloodstream. It can be compared to an obligatory customs check. The amount of blood I supervise within 24 hours is about 2,000 liters. With every heartbeat, almost 28 percent of the blood being pumped passes through me.

I adjust the level of blood sugar in a very sensitive balance. If you eat desserts or pastries I convert excess sugar into glycogen (animal starch) and store it. If your blood sugar decreases from hunger, I break down glycogen into sugar (glucose) and come to your help so that you do not come to a halt, like a car out of fuel.

I use various protein molecules to synthesize numerous enzymes. I also play a role in blood coagulation, red blood cell production, and storing the iron you need. You know, nothing is wasted in the divine system of nature. So how can I waste anything? When the aged red blood cells die, I help the spleen to break them down and store the iron they contain. My job in fat metabolism is no less important. Thanks to the bile I produce, the fatty food you eat is broken down to smaller molecules to be absorbed in a way similar to detergents remove oily remnants from dishes. Naturally, the fat-soluble vitamins (A, D, E, K) are also absorbed along the process. I store the excess of both these vitamins and fats. Fats are an important fuel particularly for your heart muscles. I excrete an average of 600–700 grams of bile a day. Two minutes after oily foods pass to duodenum the walls of my gallbladder are operated. Through contractions of 2–6 times a minute and a pressure of 25–30 mmHg, the bile is passed to duodenum in a time span of 15 to 90 minutes. What gives bile its yellowish-green color is the substance named bilirubin, which appears with the breaking down of the old red blood cells and disposed of through the bowels.

The Kuppffer cells—as you name them—have the duty of checking out newly produced blood cells one by one in addition to producing antibodies against germs. If any ill-formed blood cells come up, I must detect and destroy them. Otherwise they corrupt your blood. Thanks to the Kuppffer cells, the ill-formed blood cells are destroyed as soon as they are detected.

The average longevity of my cells varies between 150-180 days (220 days maximum). New cells are produced immediately to replace the dying ones and the system works smoothly. In each of these cells there are 1,000-3,000 mitochondria and millions of ribosome. An average of 180 new ribosome are produced every second. Although none of my cells have consciousness or intelligence, thousands of them come together to form little lobes resembling hexagons. The number of these lobes varies between 50,000 to 100,000.

Dear Peter, you intake various toxic substances together with the foods you eat. You don’t even realize that food has been corrupted by bacteria and fungi until its taste changes. Frankly, you should not have lived very long with so much toxic intake; Providence has given me an important duty to protect you from such harm. I capture these toxic compounds released into your bloodstream and neutralize them. The same goes for different medicines you take; I try to neutralize their toxic effects as well. But I have my own limits of tolerance; if I am faced with more toxic substances than I can handle, then I give signals of danger. You wonder how. Well, I shout “help” through red spots in your hands and itchy spots on your skin. You should be more careful about what goes down your throat.

Given that I fulfill various important functions, the littlest failure in me reveals itself as a health problem immediately. Hepatitis is among the common diseases heralding my failure. Excessive increase of bilirubin in your blood causes the white of your eye and your skin to turn yellow. I fear viruses most. Particularly hepatitis B and C viruses destroy my tissue. And alcohol, as you know, is my sworn enemy. I have to exert myself to neutralize even a tiny amount of alcohol. And if the hepatitis virus is added, I become knocked down and contract cirrhosis. It does not happen suddenly, though. Along the process which you know as liver failure I give various signals: skin eruption, digestion problems, sleepiness, and headache after meals, and so on. Since these symptoms are not serious problems, most people ignore these signals I give. Due to my various functions, the lab tests about me are more than a hundred.

Talking about my enemies may have upset you a bit, but it’s not all doom and gloom. After all, I am the organ with the highest capacity to renew itself. Sounds good, right? Otherwise I would have been finished off long ago, so this ability is a real blessing. Let me give you an example: although 90 percent of my cells are destroyed during hepatitis, I can help you survive with the remaining 10 percent if you rest well and control what you eat. If you ignore the disease, it might lead you and me to the grave. Do not ever believe those who take this lightly and say: “This doctor says that a small amount of alcohol is good for health.” Tell it to the marines. Those who say that should visit hospitals first. I’m sorry, Peter, but it really gets on my nerves. If they could only appreciate a work of art like me. Anyway, that’s all for now, please take good care of me.