Allahu Akbar! Prophet Muhammad was not Mentally Ill !

[Absolute truth]

Why the Prophet Muhammad was not Mentally Ill: Part I – Schizophrenia
(Tayyab Pirzada)

نٓ‌ۚ وَٱلۡقَلَمِ وَمَا يَسۡطُرُونَ
مَآ أَنتَ بِنِعۡمَةِ رَبِّكَ بِمَجۡنُونٍ۬

“By the inkstand and by the pen and by that which they write.
You [Muhammad] are not, by the grace of your Lord, mentally ill.” (Qur’ān, 68:2-3)

Introduction

Of the various criticisms against the Prophet Muhammad (sa) by modern atheists, one that is especially naive is the notion that the Prophet Muhammad (sa) was somehow mentally ill, and that the revelations he purportedly received from a Divine source were in fact the product of his own disturbed mind. Notwithstanding the amount of prophecies in the Qur’ān that were fulfilled not only in the Prophet’s own lifetime but in the lives of his successors (the Caliphs) as well as even in modern times, this article will instead analyze the possibility of mental illness as the source of the revelations from a clinical psychological perspective. The author, though not a professional in mental health, is studying neuroscience and mental health at the university level and intends to pursue the clinical neurology field in the future, God Willing.

Inasmuch as hallucinations are concerned whether auditory or visual, these episodes of psychosis fall under mainly four disorders, two psychiatric and two neurological, that of schizophrenia, delirium, dementia, and epilepsy. We shall analyze the diagnostic criteria for each and see if they applied to the Prophet Muhammad (sa), after which a discussion on the nature and probable neurological mechanism of revelation (God speaking to man) will be addressed. This research will be released in parts, with Part I (the current) about schizophrenia, part II regarding delirium, Part III on dementia, Part IV on epilepsy, and Part V on the nature and neurological mechanism of revelation, along with instances of such in the scientific world.

Schizophrenia


Schizophrenic brain scans; associated with enlarged ventricles and decreased temporal grey matter

Schizophrenia is a severely disabling mental disorder involving hallucinations and delusions, as well as often paranoia and irrational beliefs.


The clinical diagnostic criteria for schizophrenia by the Diagnostic and Statistical Manual of Mental Disorders Vol. 5 (DSM-5) are listed as follows:

A. Two (or more) of the following, each present for a significant portion of time during a 1-month period (or less if successfully treated). At least one of these must be (1), (2), or (3):


1. Delusions.
2. Hallucinations.
3. Disorganized speech (e.g., frequent derailment or incoherence).
4. Grossly disorganized or catatonic behavior.
5. Negative symptoms (i.e., diminished emotional expression or avolition).

B. For a significant portion of the time since the onset of the disturbance, level of functioning in one or more major areas, such as work, interpersonal relations, or self-care, is markedly below the level achieved prior to the onset (or when the onset is in childhood or adolescence, there is failure to achieve expected level of interpersonal, academic, or occupational functioning).

C. Continuous signs of the disturbance persist for at least 6 months. This 6-month period must include at least 1 month of symptoms (or less if successfully treated) that meet Criterion A (i.e., active-phase symptoms) and may include periods of prodromal or residual symptoms. During these prodromal or residual periods, the signs of the disturbance may be manifested by only negative symptoms or by two or more symptoms listed in Criterion A present in an attenuated form (e.g., odd beliefs, unusual perceptual experiences).

D. Schizoaffective disorder and depressive or bipolar disorder with psychotic features have been ruled out because either 1) no major depressive or manic episodes have occurred concurrently with the active-phase symptoms, or 2) if mood episodes have occurred during active-phase symptoms, they have been present for a minority of the total duration of the active and residual periods of the illness.

E. The disturbance is not attributable to the physiological effects of a substance (e.g., a drug of abuse, a medication) or another medical condition.

F. If there is a history of autism spectrum disorder or a communication disorder of childhood onset, the additional diagnosis of schizophrenia is made only if prominent delusions or hallucinations, in addition to the other required symptoms of schizophrenia, are also present for at least 1 month (or less if successfully treated).

Now we will analyze each of these criteria that are relevant in turn (with the exception of C-D since they build on A-B, and the exception of F since the diagnosis is for the Prophet when he was an adult).

A.) 1. Prophet Muhammad (sa) did not have any false delusions as schizophrenics usually have, which are most often of a persecutory nature and are opposed to reality. A schizophrenic may think that the government is out to get him/her and may display ideas of reference (i.e. seeing supposed signs of things in neutral stimuli, such as seeing “proof of a government plot” in a newspaper cutting). The Prophet (sa) did not display any such delusions that would usually be distressing to the individual. On the contrary, he was firm in his conviction as a prophet to the extent that when asked by the Meccans to abandon his call as a prophet, he said:

“Even if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist thereform until Allah made manifest His cause, or I perished in the attempt.”[1]

It could however be argued that he may have suffered from delusions of grandeur (which usually manifest themselves in the schizophrenic thinking that God has chosen him/her for for some special mission or that he/she holds some place of status), however this is also debunked by the fact that the Meccans offered the Prophet (sa) riches and status if he stopped his prophetic mission yet he refused. In addition, he was known as al-Amīn (the trustworthy) and al-Sādiq (the truthful) among the Arabs prior to his mission. In fact, when he stood on a mountain and asked the Meccans if they would believe him if he hypothetically said that an army was approaching the city of Mecca, they unanimously agreed that they would.[2] An entire society of people including its most intellectual would not accept the ramblings of a delusional person. And yet all the Meccans unanimously agreed he was truthful, and later the chieftains of Arab society in Mecca became his followers including ‘Umar bin al-Khattāb, Abū Sufyān bin Harb, ‘Uthmān bin al-‘Affān, and others.

2. It could be argued that his revelations constituted hallucinations, but this will be discussed in due forth.

3. It is recorded in the earliest biographical accounts that when the Prophet (sa) would speak, he would be coherent, speak in a moderate tone, and often repeat himself at least once to make the message clear.[3] This is not the disorganized speech shown by schizophrenics.

4. The Prophet (sa) did not display catatonia (immobility in strange bodily positions over extensive periods of time), which is a (rare) symptom displayed by some schizophrenics.

5. The Prophet (sa) did not display any of the negative symptoms for schizophrenia, which include flat affect (facial expression of emotion) and avolition (lack of motivation to do anything). On the contrary, a companion named ‘Abdullah bin Hārith narrates that “I did not see anyone who smiled more than the Messenger of Allāh.” [4] It is well recorded as well, that the Prophet (sa) would often cry to let out his emotions, during prayer or otherwise.


B.) The revelations experienced by the Prophet (sa) did not impair him in any way. On the contrary, he was able to effectively function in marital and family life, as well as function as the head of an entire state in Madinah. In addition to this, it should be noted that a very prominent symptom of schizophrenia is the failure to maintain regular standards of self-hygiene. The Prophet Muhammad (sa) on the other hand was known to be extremely particular in matters of hygiene, to the point that he said he brushed his teeth almost before every time he prayed during the five daily prayers. He in fact stated that “Cleanliness is half of faith.” [5]

E.) The Prophet (sa) did not take any form of drug or intoxicant for recreational use in his entire life, although it was the custom of the Arabs of the time.

In addition to all this, it should be noted that epidemiological studies have revealed that schizophrenia has an onset of late adolescence and early adulthood (especially for males)[6], while the Prophet (sa) received his first verbal revelation at age 40. According to this diagnosis, the Prophet (sa) was not in any way or form suffering from any type of schizophrenia.

Works Cited
1 Sīrah Ibn Hishām of ‘Abdul-Mālik bin Hishām (died 213 A.H.)
2 Tārīkh al-Tabarī (History of Tabarī) of Abū Ja‘far Muḥammad bin al-Jarīr al-Ṭabarī, Vol. II, pg. 228; Tārīkh al-Khamīs of Hussayn bin Muhammad bin Hasan Dayār Bakrī, Part I, p. 279
3 Shamā’il al-Tirmidhī of ‘Abu Abū ‘Īsa Muhammad al-Tirmidhī (died 279 A.H.), Chapter on the Speech of the Prophet (sa), pg. 107
4 Shamā’il al-Tirmidhī of ‘Abu Abū ‘Īsa Muhammad al-Tirmidhī (died 279 A.H.), Chapter on the Laughter of the Prophet (sa), pg. 109
5 Sahīh Muslim, Book of Purification (2), Hadith #1
6 Erick Messias, Chuan-Yu Chen, and William W. Eaton. “Epidemiology of Schizophrenia: Review of Findings and Myths.” Psychiatric Clinics of North America. 30, 3 (September 2007): 323–338.

 

[Absolute truth]

Q: Could it not have been that Muhammad(pbuh) suffered from Schizophrenia and that the feeling of revelations was but a symptom of that disorder? In fact, was he not called a madman by his contemporaries?

Answer:

It has been the most important allegation of the rationalists that prophet Muhammad(pbuh) suffered from Schizophrenia. For, as far as those who will not recognize the existence of God are concerned, no matter how often the truth of revelation is reiterated to them, they will never ever appreciate it. It is for this reason that any discussion with the atheist must, necessarily, begin with the issue of the existence of God. How, indeed, can a people, who reject the very existence of the Lord Creator himself, be made to accept the truthfulness of a revelation that proceeds from Him ?

With regard to the question posed here, however, it is its second part that must actually be dealt with first. Was Muhammad(pbuh) called a madman by his contemporaries? If so, then what were the symptoms of madness, which he exhibited, on the basis of which they had made this allegation?

Upto the age of forty, Muhammad(pbuh) had been the owner of a personality that was truthful in its disposition and accepted by all in society. In this long period of time none had ever, in any way, attributed to him the state of lunacy.

It is, however, true that after prophethood he had been subject to the allegation of being a madman. But significantly enough, it was not just a madman that Muhammad(pbuh) was called. Indeed, he had been abused with the allegations of being a sorcerer, a magician, one affected by witchcraft, a poet and the like. Was it because of a marked and obvious difference in his personality, or mental disposition, that they abused him as being such ? That this was, indeed, the case, was never advocated by any of them. Their problem had been the Qur'an and the ideas which it contained. Muhammad(pbuh) had spoken out against their traditional beliefs. Moreover, because he had called it Divine, people were fast being attracted to the Qur'an which he now recited to them.All these allegations against him were but the deliberate fabrications of the guardians of the traditional religion who now realized that they had to resort to his character assasination if they were to isolate him from the people.

The time when Muhammad(pbuh) had publicly declared his prophethood; the time of the Hajj was at hand. The leaders of Mecca greatly feared that Muhammad(pbuh) would propagate his religion among the people who would come from all the different parts of Arabia and that they would be attracted by the Qur'an. Forthwith did they convene a meeting. It was then decided that they would first meet with those who arrived for the Hajj and unleash a propaganda against Muhammad(pbuh). The next discussion centered on the question as to how Muhammad(pbuh) was to be described. That each should give a different description would be an affront to their own credibility. What, then, would be the allegation that may be made in common between them? Some said, "Let us say that Muhammad(pbuh) is a soothsayer." To this, Waleed bin Mugheera, a prominent tribal chief retorted, "That can never be. For, by Allah, he is not a soothsayer and we have seen soothsayers. Muhammad’s words are not the prophecies of soothsayers." Yet others said, "We shall say that he is a madman." Then said Waleed, "He is not a madman. We have seen madmen and he has nothing either of their mad talk or of their antics and devilish tendencies." At this, they said, "Then, in that case, let us say that he is a poet." But Waleed countered, "He is no poet. For we are aware of all the types of poetry and, for a surety, it is not poetry that he uttereth." The people then said, " Let us say, then, that he is a sorcerer." But Waleed retorted once again, "He is no sorcerer and he uses neither their knots nor their lutes."

"Then what is it that you propose?" they demanded. He then declared, "Verily, there is a particular sweetness in his words. Its value is expansive, even as fruit-laden are its branches. For a certainty, all that you may utter against him will, in time, prove to be meaningless and futile. It is, therefore, suitable that he be described as a magician who is out to disrupt the ties between father and children, husband and wife as well as between the older and the younger brother!" Accept this the people did. They started, also, the propagation likewise.

What is it that this incident gives us to understand?

The allegation that he was a madman was but one among the other false propaganda fabricated by his enemies to alienate the people from the guidance of the prophet. In fact, the very people who spread this misconception themselves never believed in it. It is for this same reason, therefore, that to accept as evidence their allegation will be to do that which will amount to rank foolishness.

The prophet had lived fourteen centuries ago. As such, to examine whether he did actually suffer from schizophrenia is, as of today, beyond us. It is, however, the revelation and dreams which he experienced that are now upheld as evidences by those who allege that Muhammad(pbuh) had, indeed, been a schizophrenic patient. Moreover, this claim has been put forward by the critics on the basis of the ahadith which describes the nature of the revelation as told by the prophet and the external and physical changes to which the prophet was subjected while in receipt of the divine revelation. However, an impartial enquiry into the subject as to whether the symptoms of a schizophrenic disorder were, indeed, present in the prophet will make it amply clear that this allegation is without any substance, whatsoever.

One : The behavioural patterns of a schizophrenic patient is constantly in a flux. This inconsistency manifests itself in the behaviour displayed while dealing with other people and in one’s conversation as well.

Examine the life and speech of Muhammad(pbuh). We are unable to trace out any contradiction, whatsoever, in his approach or character. If prophet Muhammad(pbuh) was, indeed, the owner of a code of behaviour that constantly shifted as well as of a manner of talking in which there was no relation between his present and past utterances, how was it possible that he did have so many trustworthy and devoted companions?

The companions of Muhammad(pbuh) were never like the followers of the ordinary divines whom we have come to know of today. They were ever engaged in carrying out into practice all that he recommended them to accomplish. Is it believable that a great multitude of people would go on to carry out the bidding of a schizophrenic patient?

Two : The responses of the schizophrenic patient, will also be contradictory. Indeed, such people might burst out crying in times of joy and burst out laughing in times of grief. It is also seen that they cry and laugh for no particular reason.
The responses exhibited by Muhammad (pbuh) were, however, well-balanced. Consider just an incident in this regard. The prophet was once resting himself in the shade of a tree. Suddenly he is confronted by an attacker with a drawn-out sword who asks, "Who will now save thee from myself ?" With firmness came the prophet’s reply, "Allah!" Upon hearing this reply, behind which stood a great, and manifest, conviction, the sword slipped down from the hand of the would-be attacker.

Is it possible to expect such strength of conviction from a schizophrenic patient?

Three : Schizophrenic people are usually introverts. They never take the slightest interest in the happenings of the outside world.

Prophet Muhammad (pbuh) had never been an introvert. Indeed, he was a man who not only viewed with the greatest interest the developments in the world around him, but he also played out his own role were the circumstances prevailing ever to call forth such a necessity. He was, furthermore, a person who had striven not only to provide a moral code to the people, but also to live out a life that would stand as an exemplary model for them to follow.

Lamartine wrote:

"Philosopher, orator, apostle, legislator, warrior, the conqueror of ideas, the restorer of the faith, of a cult without images, the founder of twenty terrestrial empires and one spiritual empire - that was Muhammad. As regards all the standards by which human greatness may be measured, we may well ask the question: ‘Is there any man greater that he?" (Historie De la Turquie, vol. 2, page 277)​

Is this the evaluative account about an introvert who was also a schizophrenic?

Four : Those who suffer from Schizophrenia can hardly work systematically towards the attainment of any slated objective. Such people, who are unable to accomplish anything of significance, will necessarily be a mentally and physically exhausted lot.
Prophet Muhammad(pbuh) had been the last of the messengers of God who had been sent for the guidance of humanity. He was eminently successful in that he accomplished the very purpose of his mission in a span of time which stretched roughly over two decades. Indeed, Muhammad(pbuh) managed to attract scores of people to the religion of truth by way of a disciplined method of propagation. It had been just all of twenty three years that was required to transform a people who had been nowhere in civilization and culture into a race that became the highest exemplars for the whole world. All those who have analysed history with impartiality have opined that Muhammad(pbuh) was indeed, the person who has most influenced the world.

Will those, who know even a little about the said disorder, ever accept that all this was possible by a schizophrenic patient?

Five : The Schizophrenic patient suffers from delusions as well as hallucinations. These delusion and hallucinations have no semblance or relation with reality.

The critics have attributed Schizophrenia to him by classifyng the revelations and visions which the prophet Muhammad(pbuh) received into this category. We have, however, seen that none of the other symptoms of Schizophrenia were present in the prophet. Then how will it be possible to attribute a schizophrenic disorder to him in the light these revelations alone? The ‘revelations’ to which the schizophrenic patient is subject are but a symptom of the disease. Such revelations will be related and confined only to his own personal domains. But what of the revelations which Muhammad(pbuh) had experienced? Those revelations had served to carve out an ideal community in a step by step fashion.

Firstly, it inculcated, in the people, the consciousness about God and of the Hereafter.

Through stage after stage, it struck at the very root of the evils that had afflicted the society. In such manner was it, therefore, that the revelations experienced by Muhammad(pbuh) were able to become the very cause behind the creation of an exemplary society.

Indeed, the revolution that was wrought stands at the pinnacle of greatness. In the broad sweep of history there has not been another revolution to rival it in any way.

Is it ever possible that the delusions of a schizophrenic patient can serve as the cause of the creation of an exemplary society and of a faultless and incomparable revolution?

It is clear from all this that the allegations that Muhammad(pbuh) was a schizophrenic patient and that it is the delusions which he had heard that form the contents of the Qur'an are merely allegations that do not deserve to be considered in their own right.
Source

 

[Absolute truth]

Refuting Temporal lobe Epilepsy,Hallucinations and Schizophrenia

Temporal Lobe epilepsy: Seizures are absent, other symptoms are also discussed but no positive finding other than so called “hallucinations” .

Hallucinations:All the causes are discussed and thus ruled out disproving any case of Hallucination.

Schizophrenia:The diagnostic criteria is mentioned as well as discussed and the condition is ruled out too.

Temporal lobe epilepsy:
The characteristic point is the presence of seizure i.e. rhythmic contractions at one side of the body or face.

No such description in any single hadees or quranic verse.

No reports.

Numbness,tingling and the sense that flesh is crawling

No such reports

Memory impairment

Not at all.No such reports.

Abdominal pain and nausea

No reports

Abnormal mouth behaviors

No such reports.

A hadees is quoted but it is not actually present in Sahih Bukhari.

Abnormal head movements (forced turning of the head or eyes)

No such hadees

Repetitive movements (such as picking at clothing)

No hadees or verse.

Virtigo

No reports.

Features of temporal lobe complex partial seizure may include the following:

• Motionless stare, dilated pupils, and behavioral arrest .Absent
• Oral alimentary automatisms, manual automatisms, or unilateral dystonic limb posturing; reactive automatisms may also be seen Absent
• Possible evolution to a secondarily generalized tonic-clonic seizure Not at all.
• Postictal period that can include confusion, aphasia, or (by definition) amnesia.Absent.

Non authentic sources
Now the quotations from non authentic sources from which disbelievers had gathered numerous so called symptoms.

Being drowsy .The reference is Ibid which is a non authentic source.

The countenance being disturbed.The reference is Tabaqat which is another non authentic Reference.

Feeling of burning with heat.The reference is Majma Uz Zawaid which is non authentic source.

Trembling.Again the reference provided is not authentic i.e. Tabari.

Seeing trees and stones.Sira Ibn e Ishaq is a not an authentic reference of ahadees.

Slight redness around the eyes,from Tabaqat– non authentic source.

Sound of a camel during revelation.No such hadees found in Sahih Bukhari.You may search yourself.

Camel kneeling under the power of revelation and mentioned as the animals responding to seizures.The fact is that NO reference is mentioned and regarding seizures,there were no seizures at all and no other symptoms.

Authentic Ahadees with explanation
Sahih Bukhari, Volume 9, Book 87, Number 111

Narrated Aisha:
the Prophet became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, “O Muhammad! You are indeed Allah’s Apostle in truth” whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before.

Explanation: It is all about “we have heard that…”

Hadees about Ali r.a. mentioning the face of Prophet Muhammad s.a.w.w. as reddish white .Reference Tirmizi

Explanation: Once?There could be unlimited reasons and it can not be mentioned as a symptom of temporal lobe epilepsy.

Sahih Bukhari Volume 1, Book 1, Number 3:

Narrated ‘Aisha:

(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah’s Apostle was in the form of good dreams which came true like bright day light.

Explanation: “Dreams coming true as a bright day light ” simply means that the Dreams coming true exactly.

Bright day light which is highlighted by disbelievers does not point towards some visual hallucination.

Hallucinations:
Narrated ‘Aisha:

(the mother of the faithful believers) Al-Harith bin Hisham asked Allah’s Apostle “O Allah’s Apostle! How is the Divine Inspiration revealed to you?” Allah’s Apostle replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ‘ off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.” ‘Aisha added: Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over).

Explanation:

1. Sweating
2. Ringing
3. Seeing the angel.

The Question could arise for a non Muslims that are these really the hallucinations?

Disbelievers insists that these are nothing else than the visual or auditory hallucinations or auras particularly related to temporal lobe epilepsy.

He ignores the many important symptoms which are absent and assumes many symptoms from non authentic sources.The diagnosis must be proven wrong.

Now come towards the Hallucinations.

Hallucinations:
1 Hypnagogic hallucination

These occur just before falling asleep which was not the case of revelations.

2 Peduncular hallucinosis

These typically occur in Dark enviornments.This was not the case of revelations upon Prophet Muhammad s.a.w.w. which had no fixed time.

3 Delirium Tremens

The person experiences nightmares,insight is gradually reduced and severe uncontrollable tremors and yes,it is mostly due to withdrawl of alcohol.

None of this was true for our Holy Prophet s.a.w.w.

4 Parkinson’s disease and Lewy body dementia

Parkinsons Disease:Tremor, rigidity, slowness of movement, and postural instability.Not the case of Our Holy prophet Muhammad s.a.w.w.

Core features of DLB are: fluctuating cognition with great variations in attention and alertness from day to day and hour to hour.Not the case of Prophet Muhammad s.a.w.w

5 Migraine coma

This type of hallucination is usually experienced during the recovery from a comatose state.

Not a case of our Holy prophet Muhammad s.a.w.w.

6 Charles Bonnet syndrome

Severe sight impairment.Not a case of Holy Prophet Muhammad s.a.w.w.

7 Focal epilepsy

Already refuted.No other symptom or even the seizures were present.

8 Drug-induced hallucination

No drugs were taken at all so not the case at all.

9 Sensory deprivation hallucination

No sensory deprivation so not the case.

10 Experimentally-induced hallucinations

No experiment was conducted so again,it was not the case.

11 Schizophrenia

One cause of visual,auditory or command hallucinations is Schizophrenia but logically the man of a balanced ,leading and victorious personality could not be a schizophrenic.

Diagnostic Criteria of schizophrenia:
A. Characteristic symptoms:

Two (or more) of the following, each present for a significant portion of time during a 1-month period (or less if successfully treated):​

(1) delusions .Absent

(2) hallucinations .The point which has to be refuted

(3) disorganized speech (e.g., frequent derailment or incoherence) .Absent

(4) grossly disorganized or catatonic behavior. Absent

(5) negative symptoms, i.e.

• Affective flattening– The person’s range of emotional expression is clearly diminished; poor eye contract; reduced body language Absent
• Alogia– A poverty of speech, such as brief, empty replies Absent
• Avolition – Inability to initiate and persist in goal-directed activities (such as school or work) Absent

B. Social/occupational dysfunction:

For a significant portion of the time since the onset of the disturbance, one or more major areas of functioning such as work, interpersonal relations, or self-care are markedly below the level achieved prior to the onset (or when the onset is in childhood or adolescence, failure to achieve expected level of interpersonal, academic, or occupational achievement). Not the case of Prophet Muhammad s.a.w.w​

C. Duration: Continuous signs of the disturbance persist for at least 6 months. No characteristic symptom other than the one I am refuting.

D. Schizoaffective and Mood Disorder exclusion: He had a balanced personality so ruled out.

E. Substance/general medical condition exclusion:Ruled out.

F. Relationship to a Pervasive Developmental Disorder:

If there is a history of Autistic Disorder or another Pervasive Developmental Disorder, the additional diagnosis of Schizophrenia is made only if prominent delusions or hallucinations are also present for at least a month (or less if successfully treated). No such Findings.​

CONCLUSION:
Temporal lobe epilepsy is ruled out as there were no seizures or any other symptoms.

The authentic ahadees are explained while there were many non authentic sources too,from which disbelievers had mentioned the symptoms.

Everything is ruled out regarding visual,auditory and command hallucinations.Every case of hallucination is discussed and ruled out.

Schizophrenia is ruled out through the diagnostic criteria.

The fact is that the experience can not be termed as hallucination or schizophrenia or Temporal lobe epilepsy.

Source

 

[Absolute truth]

He had Epilepsy?
Other people who reject the Prophethood of Muhammad (Peace and Blessings be upon
him) agree because of the historical evidence of Muhammad’s (Peace and Blessings be
upon him) impeccable character and truthfulness that he would not have deliberately
fabricated the Qur’an and his Prophethood, so they allege for some reason that he
either had epilepsy or was delusional and actually believed that he was a Prophet.

Firstly, again keeping in mind that Muhammad is perhaps history’s most well
documented man, there is absolutely no evidence from his life to support this claim, and
all evidence suggests that Muhammad (Peace and Blessings be upon him) lived a
normal and sane life all the way up to his death at the age of sixty (60). However in spite
of that, we will nonetheless prove that this claim is false and malicious.

Secondly, even some Orientalists (non-Muslims who have achieved considerable status
as authorities on Islam) themselves have rejected these claims of epilepsy as false and
ridiculous. Daniel commenting on the claim of epilepsy said:

“…epilepsy as applied to the Prophet was the explanation of those who sought to
amuse rather than to instruct”

Khalifa, Mohammad The Sublime Qu’ran and Orientalism p. 13

John Davenport said,

"This remark that Muhammad has suffered the attacks of epilepsy is one of the false,
awkward sayings of the Greeks by which they meant to stain the prestige of the
propagator of a new religion, and turn the world of Christianity against his moral
behavior and qualities."

Udhri Taqsir, p.20

There are various types of epilepsy, the main ones being grand mal, petit mal and
psychomotor.

Grand Mal includes generalized convulsions in which there is sudden unconsciousness
with falling and shaking of the limbs. Sometimes the person screams just before the
seizure and it is followed by stiffening and halted respiration. Next come jerky moves
and one can bite one’s tongue and the person experiences a headache. Afterwards,
they have no recollection of what happened.

When Muhammad (Peace and Blessings be upon him) received revelation, it was
described like the ringing of a bell, while other times the Angel Gabriel came to him in
the form of a man and delivered the message directly. When one compares grand mal
to the description of Muhammad (Peace and Blessings be upon him) receiving
revelation, it is obvious that he did not suffer from grand mal.

Petit Mal involves momentary lapses of awareness and more than seventy percent
(70%) of patients have their first attack before the age of twenty. It involves no
involuntary movements and can happen several times in a day without interruption of
consciousness. This too, is in opposition to the description of Muhammad’s (Peace and
Blessings be upon him) receiving revelation.

Firstly, Muhammad (Peace and Blessings be upon him) was forty (40) years old when
he began to receive revelation. And each time he received revelation, it was for several
minutes – not moments.

Psychomotor seizures involve convulsions. They last only a few seconds are
accompanied with screams and mumbles which do not make words and sentences,
much less entire chapters of a book which are not only completely understandable, but
of the highest eloquence.

Epilepsy takes control of one’s thoughts during seizures, yet Muhammad (Peace and
Blessings be upon him) was in complete control during the revelation and was able to
recall the event in detail, unlike one who would have an epileptic seizure.
Beyond the above facts, one must ask how could Muhammad (Peace and Blessings be
upon him) unconsciously know about previous nations? How could he unconsciously
answer questions people asked him and be so correct? No one ever stood up to claim
that they too are familiar with these stories.

How could he know about future events which would later come to pass? How could he
have known that the Persians and Romans would go to war and who would win the war
years in advance?

Therefore when the facts are examined, the epileptic seizures theories can not only be
easily ruled out as absurd but we can only conclude that this claim is made out of
outright maliciousness because the evidence is overwhelmingly against them.

Norman Daniel commenting on the slanders made against Muhammad (Peace and
Blessings be upon him) said:

"All writers (referring to Western Writers) tended - more or less - to cling to fantastic
tales about Islam and its Prophet... The use of false evidence to attack Islam was all but
universal."

Norman Daniel, Islam and the West, One world Publications 1993, p.267

Daniel also goes on to explain:

"At the worst there was the assertion of the fantastic,
and its repetition without discrimination; at the best there was the selection of only those
facts that served the purpose of controversy."

ibid, p.268

Nonetheless, material gain; desire for power; desire to unify the Arabs and ever having
had epilepsy are all easily ruled out when any unbiased reader one looks into the life of
Muhammad (Peace and Blessings be upon him)

Source: Who wrote the Quran

 

[Abu Juwairiya]

May Allah reward you and your family brother.

Keep up the good work.

 

[Absolute truth]

Did Prophet Mohammad (PBUH) have epilepsy? A neurological analysis
Author : Hasan Aziz
https://www.sciencedirect.com/science/article/pii/S1525505019310844


Abstract
Introduction
The Prophet of Islam is one of the several famous religious figures who allegedly suffered from epilepsy. Early Greek chronicler Theophanes was one of the first to mention that the revelations of The Prophet were episodes of epilepsy, sparking a debate that has continued to date. This argument, for the most part, was confined to historic literary writings only until it was quoted by some eminent neurologists of recent times. They suggested probable diagnosis of temporal lobe epilepsy, adding credibility to the historical claims.

Material and method
Review of works of some prominent historians, orientalists, literati from previous twelve centuries, and recent neurologists who believed The Prophet to be epileptic was done. The resource material that influenced them to believe this was likewise examined. Other archived literature including Hadith, the primary resource material that provides detailed information about the day-to-day happenings in The Prophet's life with books on the life of The Prophet by orientalists and Muslim historians describing such features during revelations and other events, was scrutinized. Documentations of these events from all resources were compared and analyzed from a neurological perspective.

Results
The author on analysis found literature indicating faulty translations of the original Arabic text into Latin as one of the reason for misleading conclusions. Verbatim translations of Arabic phrases used symbolically have taken away the exact construal giving it a wrong perspective. Similarly, The Prophet's peri-revelation episodes as they appear in Hadith when evaluated from a neurological perspective suggest that The Prophet did not have epilepsy.

Conclusion
A judicious analysis of the features on which the historians and literati based their suspicion to label The Prophet epileptic, provides little supportive evidence when analyzed from a neurological perspective. Without judicious analysis of clinical data chances of misdiagnosis tend to be fairly high.

1. Introduction
Many well-known religious leaders have been labeled epileptic, including Apostle St. Paul, Apostle St. John, Joan of Arc, and Lord Buddha. Prophet Mohammad (PBUH)1 was also considered epileptic during the Byzantine Period, about 200 years after his death. This subject of great theological and philosophical significance initiated a literary debate on The Prophet's1 epilepsy and the validity of his prophet-hood, remaining confined to historical and literary circles for a long time. In the last century, the belief that The Prophet1 suffered from epilepsy also started appearing in published medical literature [[1], [2], [3]]. In the present era, cyber libraries provide easy access to all types of information, authentic to superfluous. The general public usually is incapable to sieve them out and tend to believe in whatever they read.

Historical assertions about The Prophet's1 epilepsy appear in several historical texts. Temkin, in his book The Falling Sickness, illustrates in detail how the Greek historians, followed by others, perpetrated the notion that The Prophet1 had epilepsy. Theophanes was probably the first to postulate that The Prophet1 had epilepsy [4] followed by Prideaux, Gustav Weil, Sir William Muir, and the likes who not only claimed that Mohammad1 suffered from epilepsy but that he faked his epileptic events as revelations [[4], [5], [6]]. Neurologists like Lennox and Freemon on the basis of past orientalists affirmed the same and going on to classify the epilepsy type. However, Gibbon, Carlyle, Watt, and others refuted this claim [[7], [8], [9]].

In this article, all earlier historical and literary debates, original Hadith2 texts, and other historical literature on the subject were reviewed and analyzed from a neurological perspective to determine whether The Prophet1 had epilepsy or not. There appears to be no previous record of similar analysis on this topic.

2. Resource material and methodology
This article reviews historical documentations pertaining to The Prophet's1 life as it appears in the voluminous Hadith and other archived historical literature and compared with the writings of historians, orientalists, philosophers, literati, and critics in the subsequent twelve centuries who claimed that The Prophet1 had epilepsy. Most data exist in the form of opinions preserved in published books. Analysis of works of neurologists in the last century, who also quite believed that The Prophet1 had epilepsy, was also done. All suspicious events labeled epilepsy were evaluated from a neurological perspective. The books and historical chronicles reviewed were retrieved from various web libraries while some belong to the author's personal library.

3. Discussion
Opinions of orientalists, historians, and chronologists regarding The Prophet's1 spiritual years and revelations in nonscientific literature appear to be polemical, defamatory, and biased. The earliest historians and chronologists were heavily influenced by the then prevalent highly charged religiopolitical environment. The general perceptions then of those affected with epilepsy was of a tainted, incurable victim possessed by an evil spirit or devil, and the claim to Mohammad's1 epilepsy was probably in response to this situation to slander him as a false prophet. Men of letters from the subsequent eras picked up these early narrations and quoted them per se without any verification, further substantiating these nonscientific works as the truth. Based on these narrations even neurologists of repute have assumed epilepsy, of temporal lobe origin.

3.1. Epilepsy and The Prophet1: historical claims and rebuttals
Temkin, in his book The Falling Sickness identifies an 8th century Byzantine monk and chronicler, Theophanes to be the first to attribute epileptic seizures to The Prophet Mohammad1, about 200 years after his death [4]. In The Chronicles of Theophanes, he addresses Mohammad1 as a false prophet who though belonged to a noble tribe was a helpless orphan [12]. He describes him as an opportunist who used the knowledge gained from the Jews and Christian while on trade trips with his uncle, to his advantage. Theophanes states but without providing any reference to his claim:

He had an epileptic seizure, and when his wife noticed this she became very distressed, for she was noble and had now been joined to a man who was not only helpless but epileptic as well. He turned to conciliating her, saying, “I see a vision of the angel known as Gabriel, and faint and fall because I cannot bear up under the sight of him.” Khadija consulted an exiled monk who confirmed, “He has spoken the truth, for this angel is sent to all prophets.” [12]

Theophanes' narration was accepted by western historians, theologians, and physicians, as according to Temkin, it had all the characteristics of “religious and political propaganda” [4]. In reality, The Prophet1, though an orphan, belonged to a respectable tribe. He was raised by his paternal uncle who was a businessman and also the chieftain of the tribe. His wife, Khadija, a 40-years-old wealthy widow from Mecca had proposed marriage to 25-years-old Mohammad1, a marriage that lasted monogamously for 25 years, until her death [13,14].

Humphrey Prideaux, an English orientalist, Dean of Norwich, and Archdeacon of Suffolk citing Hottinger (Swiss philologist and theologian), John Zonaras (Byzantine chronicler and theologian), and others claimed that The Prophet1 was an imposture who feigned his fit as being in trance during which the Archangel Gabriel visited him bringing God's revelations. According to Prideaux, every fit was pretended to be a trance bringing in an original revelation that he put them as Chapters to compile the Quran and used his epilepsy to his advantage [5]. According to Temkin, Gustav Weil, a German orientalist who was originally destined for the rabbinate compiled the life of Mohammed1 and was probably the first to probe into the oldest accessible traditional biographical resource material, which he made the basis to infer that the The Prophet1 had epilepsy [4]. Margoliouth, an English orientalist and an active priest in the Church of England claimed that Mohammad1 suffered from epilepsy and faked his epileptic events as revelations, which could artificially be reproduced [15]. Prideaux, Weil, and Margoliouth all had a strong religious background, and their opinions appear to be part of the then ongoing religiopolitical slander against The Prophet1 of Islam.

Sir William Muir, a Scottish orientalist and colonial administrator, changed the orthography of The Prophet's1 Arabic proper name Mohammed1 to Mahomet, “following the established usage of Christendom.” In his book Life of Mahomet, Muir interpreted an episode occurring in The Prophet's1 childhood as epilepsy, influencing several later historians and neurologists to believe so. Hence, it becomes important to discuss this episode in detail here. Muir's inference was based on Wackedi's biography of The Prophet1, Katib al Wackedi in which he relates an incident when Mohammad1 was 4 years of age. He was playing with his foster siblings near the encampment one morning when “two angels came who cut open his body and drew forth from thence the black drop, and cast it from them, and washed his inside with water of snow from a golden platter.” His foster brother on seeing, ran screaming to his mother, wet-nurse Halima, whose husband also happened to be there. They hurried to the spot to find the four-year-old standing, looking pale, and frightened. On the husband's insistence, Halima took the child to his mother, Amenah, who calmed Halima and resent the child with her. A year later some fresh symptoms of suspicious nature reported as “a cloud attendant upon the child, sheltering him from the sun, moving as he moved, and stopping when he stopped” made Halima uneasy and finally handed over Mohammad1 to his mother at the age of 5 years. Muir further adds Hishami's comment by Halima's husband that the child had “had a fit –

(omeeb) and advised his wife to return Mohammad1 to his mother [6].
The sequence of events in the narration of the opening of chest incident by different historians like Al-Wakidi, Ibn Sa’d, Ibn Ishaque, Al-Tabari, and others have some differences. There are two main differences to be noted. First, according to Wackedi, this event was witnessed and related to Halima and spouse by Mohammad's1 foster sib, while some historians like Tabari mention that child Mohammad1 himself narrated the happening. Tabari also mentions The Prophet1 to have related this event in adulthood to an inquirer [16]. The second important difference is the interpretation of Halima's husband's remark. Muir's on the authority of Hishami claims that it was probably a fit of epilepsy while Tabari called it a malady [16]; Ibn Ishaq labeled it as stroke [17], and Sprenger as hysteria [4]. From neurological or any other perspective, this episode extraordinaire of a child surviving splitting open of his chest/belly to be closed within minutes and later relating the details himself or witnessed by his foster sib is probably paranormal and cannot be accepted as epilepsy or any human happening.

Lennox, an American neurologist, in the chapter titled Epileptics of Worth and Fame in his book Epilepsy and Related Disorders deduces on the basis of some hallucinatory auras that The Prophet1 probably had temporal lobe epilepsy. He writes, “About Mohammed (569–632), Sir William Moore's (Muir) Life of Mohammed (Mahomet) says two periods of loss of consciousness at the age of 2 caused the child's nurse to leave her employment.” Muir relates a single episode of opening of the chest at age 4 years (vide supra) while Lennox mentions two episodes at age two. It is surprising that an eminent neurologist of Lennox's caliber accepted split opening of the chest/belly in a child aged 4 years, in midst of a desert by two unknown men, searching for something inside the body followed by washing and closing of the opened part as epilepsy. This painless procedure of a minute or less with the child being conscious enough to relate the entire episode to his foster parents has no features typical to epilepsy. Also Muir and likes who mention this episode to have been witnessed by his foster sib substantiate that it was not Mohammad's1 epileptic hallucination. Lennox's contention of two fits can be related to Muir's uncertainty about the second suspicious vague event that he mentions in a footnote stating it to be not convincing to be considered epileptic. However, he goes on to write in the text: “If we are right in regarding the attacks which alarmed Halima (wet-nurse) as fits of a nervous or epileptic nature…;” changing the plurality from single to multiple fits [3]. Though unlikely, the possibility of Lennox having read the text only, omitting reading the footnotes with more details can be considered.

Lennox's statement of the wet-nurse losing her job is not only untrue but also contrary to historical facts. The wet-nurse Halima took the 2-year-old child Prophet1 back to his mother Amenah, as per cultural norms. Amenah was delighted to see him healthy and robust and asked Halima to take away the child and continue nursing him away from Mecca to prevent him from locally prevalent infectious diseases. Halima, thus, continued to take care of him for the next 3 years despite the opening of chest episode. Thus, the child remained under care of Halima for about 5 years negating Lennox's claim that she had to leave her employment after 2 years.

Lennox also quotes Matthew Woods: “Mohammad was slightly hydrocephalic; seizures started after the age of three which persisted throughout life”. Woods' book In Spite of Epilepsy is a historical review without any citations. Moreover, his comments of being “somewhat hydrocephalic” cannot be accepted as it was not substantiated with physical examination [18].

Freemon, an American neurologist, has an article on this topic that was probably the first to get published in a scientific journal in which he concludes that “if one were forced to make a medical diagnosis, psychomotor seizures of temporal lobe epilepsy would be the most tenable explanation, although historical knowledge of Muhammad's life and scientific knowledge of brain function during altered states of consciousness do not permit unequivocal diagnosis.” [1]. Freemon based his conclusions from information obtained from a historical resource Tabqat-al-Kabir by Ibn Sa’d, which to Freemon appears as the best description recorded. He quotes Ibn Sa’d:

At the moment of inspiration, anxiety pressed upon the Prophet and his countenance was troubled. He fell to the ground like an inebriate or one overcome by sleep. On the coldest day his forehead would be bedewed with large drops of perspiration…. To outward appearance inspiration descended unexpectedly, without any previous warning to the Prophet. When questioned on the subject he replied: “Inspiration cometh in one of two ways; sometimes Gabriel communicateth the Revelation to me, as one man to another and this is easy; at other times it is like the ringing of a bell, penetrating my very heart, and rending me.

Freemon does not cite the above quote nor does he provide reference of any other comparative resource material to substantiate his claim of Ibn Sa’d's description to be the best.

The author confirms that Ibn Sa’d has devoted a full chapter of Tabqat-al-Kabir dedicated to symptoms associated with revelations and comprises seven such episodes [19]. It appears that Freemon has chosen parts of a number of different episodes and merged the symptoms in a brief single paragraph, which to the reader may appear as one event. These episodes are being discussed here at length as peri-revelations episodes (PREs) (vide infra). “He fell to the ground like an inebriate …” appears to be an addendum by Freemon as it does not appear Ibn Sa’d's original text. Also neurologically, a fall of a drunk or sleepy person is different from a fall due to epilepsy; the former is more of a “syncopal fall” while the latter is marked mostly by hypertonicity and rarely due to instantaneous complete loss of tone as in atonic seizures.

English historian Edward Gibbon rejected the harsh statements of Theophanes and his Greek supporters stating, “His epileptic fits, an absurd calumny of the Greeks, would be an object of pity rather than abhorrence” [7]. Thomas Carlyle similarly rejected such claims, presenting The Prophet1 as a hero and stating that, “The lies, which well-meaning zeal has heaped round this man, are disgraceful to ourselves only.” [8]. William Montgomery Watt also contradicted these claims, stating the following:

On some occasions at least, there were some physical accompaniments. He would be gripped by a feeling of pain, and in his ears, there would be a noise like the reverberation of a bell. Even on a very cold day the bystanders would see great pearls of sweat on his forehead as the revelation descended upon him. Such accounts led some Western critics to suggest that he had epilepsy, but there are no real grounds for such a view. Epilepsy leads to physical and mental degeneration, and there are no signs of that in Muhammad; on the contrary, he was in full possession of his faculties to the very end of life [9].

John Davenport a seventeenth century English Puritan clergyman states also refutes by stating:

The assertion, so often repeated that Mohammed was subject to epileptic fits, is a base invention of the Greeks, who would seem to impute that the morbid aff'ection of the apostle of a novel creed as a stain upon his moral character deserving the reprobation and abhorrence of the Christian world. Surely those malignant bigots might have reflected that if Mohammed had really been afflicted with the dreadful malady Christian charity ought to have commanded them to pity his misfortune rather than rejoice over it or affect to regard it in the light of a sign of Divine wrath [20].

Owsei Temkin, a medical historian and linguist with knowledge of seven languages including English, Arabic, Greek, Latin, and Hebrew in his book The Falling Sickness, after reviewing works of noted orientalists, historians, and chronicler summarizes the following:

As is to be expected, the positive bias of Islam was countered by an opposite bias in the Christian world. As to the origin of the diagnosis ‘epilepsy’, everything points to Christian Byzantium, an empire that was not only hostile to Islam but at frequent wars with the Arabs. Less than 200 years after Mohammed's death, the Byzantine historian Theophanes (died about 817) told a story which was bound to make Mohammed appear a fraud and to discredit the belief in his divine mission.

Temkin further adds, “This is the story which was accepted by western historian, theologians, and physician. The story has all the earmarks of religious and political propaganda. Hence, repudiated by Gibbon as an absurd calumny of the Greeks” [4].
​

3.2. History confounded by inaccurate erroneous translations
History is confounded by imprecise and flawed translations of the Hadith and literature quoting the Hadith. The Hadith, written in old Arabic was initially translated into Latin and much later into other European languages including English. Sir Syed Ahmed Khan, a scholar of Arabic language, undertook the tedious work of validating some of these translations. He identified inaccuracies in translations and misinterpretations by orientalists like Muir, Prideaux, Pococke, and others, which on rectification would change the entire historical perspective of the subject [21].

According to Khan, Sir William Muir in his book Life of Mahomet with reference to “opening of the chest” event writes, “It was probably a fit of epilepsy….” In the footnote on the same page Muir cites two quotations; one of Al Wackidi on “opening of the chest” and the other of Hishami, on its interpretation by the foster-father. Muir's narration about “opening of the chest” has been discussed in detail above. Muir writes “Hishami and other later writers add that her (Halima's) husband concluded that he had a fit, omeeb

and advised her (Halima) to take him to his mother”. Khan observed that omeeb was not part of Arabic lexicon and had no meaning. He reviewed Hishami's book printed and published at Göttingen in 1858, under expert supervision of Dr. Ferdinand Wüstenfeld and established the error. Hishami had used the word oseeb

and not omeeb

that in Arabic language is used with extensive connotations, synonymous to the English phrase “what in the world” used as an enigmatic expression of dismay or caught, afflicted, and others. These two words when written in Arabic script look similar and may have been the reason for Muir's error. When Khan pointed out this error to Muir, the latter removed the footnote in the following editions but did not rectify the text thus maintaining his stand.
Despite Khan having ascertained the typographical error, he was still not content as oseeb did not mean epilepsy. Pursuing his research, Khan established that Prideaux's claim of The Prophet1 having epilepsy was based on his per se translation of the Latin version of Abulfeda's work into English. Dr. Edward Pococke, a canon of Christ Church, Professor of Hebrew and Arabic had translated Abulfeda's original works in Arabic to Latin.

Khan demonstrated Pococke's work was flawed and led to change in inference of the account. He first translated Abulfeda's original Arabic text into English and then compared it with the English translation of Pococke's Latin version. Khan confirmed that the Arabic word oseeb

, meaning contracted or caught in English, was correctly translated into Latin as contraxerit. However, when Pococke realized that he could not complete the sentence grammatically and logically as to what had been caught, he artfully added “hypochondriacal.” The mindful addition of this single word by Pococke only to complete his Latin sentence logically changed the meaning of the entire original narration. Khan, thus, concluded that Pococke was responsible for the conscious addition of a term not appearing in the original Arabic text and Prideaux for translating the Latin works to English without verifying the authenticity of the translated text.
3.3. Epilepsy and The Prophet1: Arab history
There is no mention of epilepsy by famous Arab historians like Tabari [16], Ibn Ishaq [17], or Ibn Sa’d [19] nor have they used words like fits, epilepsy, epileptic, falling sickness, or sara'a in their chapters on the life of The Prophet1. It would also be onerous to assume that Arabia had no physicians during The Prophet's1 era and as a result, his epilepsy went unnoticed. Freemon upholds this by stating that “Arab physicians were familiar with the manifestations of epilepsy and none of his contemporary opponents have mentioned this possibility” [1]. Epilepsy was known among Arabs as sara'a, a term still in use. An example is a Hadith, given below, that describes a person with epilepsy coming to The Prophet1, supporting that epilepsy was common knowledge at the time.

Ibn Abbas said to me, “Shall I show you a woman of the people of Paradise?” I said, “Yes.” He said, “This black lady came to the Prophet and said, ‘I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.’ The Prophet said (to her), ‘If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allah to cure you.’ She said, ‘I will remain patient,’ and added, ‘but I become uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her.” [22]
​

3.4. The Prophet's1 peri-revelation episodes as recorded in Hadith
Before neurological assessment of signs and symptoms that occurred around the divine revelations to The Prophet1 and were labeled epilepsy by western orientalists, historians, and neurologists, we reiterate the scientific definition of epilepsy. According to the revised International League Against Epilepsy (ILAE) operational clinical definition (2014), epilepsy is a disease of the brain defined as two unprovoked seizures occurring more than 24 h apart or on diagnosis of an epilepsy syndrome or a single unprovoked seizure with a high risk of further seizures. The resource materials used for this article are 1200-year-old historical recordings, and only one of the 3 states in the definition, i.e., two unprovoked seizures, more than 24 h apart is applicable [23].

Epileptic attacks are stereotyped, lasting from a few seconds to 2–3 min. Epileptic visual hallucinations are mostly ill-formed, lasting for a split-second, without sound, verbal content or two-way communication. In déjà vu, the images are usually still without any sound. Auditory hallucinations are machine-like, buzzing or whistling sounds without verbal content. There is nearly total amnesia of all ictal events in epilepsy; except in aura in which there may be full or partial retention of memory. These events are usually followed by varying periods of sleep and/or blunted mentation, which distorts memory and its context; hence, events recounted during or after the events, if any, are unreliable.

An epileptic attack can be induced by physical or chemical changes or stimulation but cannot be induced by volition, suggestion, or hypnosis.

What the orientalists and historians labeled as epilepsy, consciously or because of lack of understanding, were in fact signs and symptoms of discomfort endured by The Prophet1 during divine to human transfer of revelations and not epilepsy. The author has tried to prove this through neurological analysis of signs and symptoms occurring just before, during, and after a revelation and for easy reading labeled as PREs.

Certain phenomena like fear, sweating, fainting, trembling, etc. associated with revelations have baffled most scholars resulting in attribution of such revelations as epilepsy. Muslim scholar Ibn Khaldûn proposed an explanation of such phenomena in his book, The Muqaddimah, writing, “Above the human world there is a spiritual world” and that “the human soul must be prepared to exchange humanity for angelicality, in order actually to become part of the angelic species at any time, in a single instant. It will afterwards resume its humanity” [24]. Revelations have been reported in Hadith to be complex, difficult, and painful, as described in PREs 1 and 5 below, a fact that has been substantiated by Armstrong as well [14]. Signs and symptoms occurring in each PRE was experienced by The Prophet1 himself and, on some occasions also observed by his companions. The Prophet's1 own narration and that of his companions about these episodes are documented in the Hadith. A few examples from the extensive Hadith texts are given below to highlight the variability of phenomenology associated with PREs.

PRE-1: In 610 C.E., Mohammad1 was 40 years old when he received the first revelation through an angel who said, “Iqra” (read). To this he replied, “I cannot read,” as he was illiterate. The angel embraced him until he could no longer endure it and, after releasing him, repeated, “Iqra.” Mohammad1 replied as before. This dialogue was repeated twice, and during its last repetition, the angel asked Mohammad1 to repeat after him, “Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous.” [25] Mohammad1 was terrified by the entire experience and fled home. Tired and frightened, he asked his wife to cover him. After his awe abated, he shared the experience with his wife, Khadijah by recalling the entire communication with the angel and his fears. She soothed him and later consulted her cousin, Waraqa, an old pious man with knowledge of previous revelations and scriptures. Waraqa confirmed that Mohammad1 had been visited by Archangel Gabriel who had also visited Moses [25]. It needs to be noted that Mohammad1 was fully conscious throughout this entire episode. PRE-2: The Prophet1 said, “At times it comes to me like the ringing of a bell, and that is most severe for me, and, when it is over, I retain that (what I had received in the form of wahy/revelation), and, at times, an angel in the form of a human being comes to me (and speaks), and I retain whatever he speaks.” [26] PRE-3: The Prophet's1 wife Ayesha witnessed “his forehead was dripping-wet despite the chilly weather.” [27] PRE-4: “Ubida b. Samit reported that when wahi (inspiration) descended upon Allah's Messenger1, he felt a burden on that account and the colour of his face underwent a change.” [28] PRE-5: It was reported, “On occasion, so much intensity was generated in this state of wahy that the animal he was riding at that time would sit down, crushed under his weight” [25]. One time, The Prophet1 was resting his head on the lap of a companion when a revelation came in that position. The experience of a revelation put so much weight on the companion's thigh that it seemed to break [29]. PRE-6: Omar stated, “When a wahy came to him, a sound somewhat similar to the buzzing of honeybees could be heard close to his most bright face.” [29] PRE-7: It is stated that, at times, Gabriel would come with the revelation in angelic form. Once when he appeared in an angelic form The Prophet1 wished him to appear in his real form. This was again repeated during The Prophet's1 heavenly journey [29]. PRE-8: It is written that “… [Gabriel] would let some words of the message fall into his heart.” that appeared more like “a blowing into the heart.” [29] PRE-9: According to Abu Huraira, “Whenever Mohammad1 received a revelation, he was overwhelmed by trembling.” [30] PRE-10: An account remarks, “He became distressed, foaming at the mouth and closing his eyes. At times, he snorted like a young camel.” [30]
​

3.5. Neurological analysis of peri-revelation events
The 10 PREs are being grouped into four types based on similar phenomenology.

Group 1 (symptoms of predominantly phobic states): PREs 1, 3, 4, and 9 indicate a state of fear of the unknown, a state which causes emotional changes and autonomic dysfunction such as anxiety, palpitations, sweating, trembling, and syncope-like symptoms. Similar incidents of fear are recorded in the Torah, such as when God spoke to Moses from within a burning bush. Moses was so frightened that he hid his face [31]. The Quran reports the same incident, stating that Moses crumbled and fell down when he heard The Voice [32].

Group 2 (subjective visual/auditory hallucinatory symptoms): PREs 1, 2, 4, 7, and 8 include subjective visual, auditory, sensory, or tactile hallucinations experienced by The Prophet1. In PRE-1, there was a prolonged visualization, repeated two-way verbal communication, and tactile perception (repeated painful compressions of Mohammad's1 chest). This revelation caused fear, sweat, and coldness; PRE-2 had the subjective sound of bells ringing. Visualization of an angel at The Prophet's1 request occurred in PRE-7. Epilepsy does not occur on volition or include two-way communication. In PRE-8, there was a perception of “blowing into the heart.” This can be deduced as simple partial sensory seizure; however, this singular event, without any subsequent definitive signs and symptoms suggesting epilepsy excludes the diagnosis of epilepsy.

Group 3 (objective visual/auditory perceptions): In PREs 4, 5, 6, and 9, visual or auditory experiences during revelations as witnessed/experienced by people around The Prophet1. These phenomena were witness-reported subjective or objective and, in some cases, relatively complex. In PRE-5, an objective change was witnessed by people around, while the subjective physical pressure was perceived by the companion. During PRE-6, a sound similar to buzzing honeybees was heard by observer, and in PRE-9, The Prophet1 was observed trembling, which per se is not epilepsy.

Group 4 (symptoms mimicking generalized seizures): In PRE-10, others observed frothing or foaming, grunting, or snorting like a camel, as well as falling down. This PRE does mimic some features of a seizure. Further details are not available. It is possible that The Prophet1 had a simple fainting episode but was helped and prevented from lying flat on the ground by his companions thus a simple syncope changed into a complex one similar to Phone Booth Syncope [33]. This is the only event that is closest to an epileptic convulsion and even if considered so, a single seizure does not constitute epilepsy under ILAE classification of 2014, unless there is evidence of high risk of recurrence [23], and apparently, there was none. The episodes were not stereotyped, and the sign and symptoms during every PRE were different except for some that accompany with fear.

Of the 10 PREs discussed above, features of only one could possibly be considered as epilepsy. The rest do not show any distinct neurological signs and symptoms to conclude these as epileptic attacks. All 10 PREs were accompanied by Quranic revelations. It is generally observed that most epileptic attacks are followed by stupor, confusion, and amnesia and is highly unlikely that 6236 ayas (aya is one complete Quranic statement) could possibly have been revealed during such a period, refuting the possibility of epilepsy.

Some neurologists have recorded ecstasy, a subjective sense of intense wellbeing, bliss, serenity, etc., as religious experiences in their patients. Landsborough notes Gowers and Williams to have observed these religious phenomena [34]. He writes that one of Gowers' patients described heaven during a period of ecstasy while Williams' patient reported a pleasurable aura. Devinski and Lai's literature review found that many studies reported ictal religious experiences in up to 4% of people with complex partial seizures. The descriptions of ictal religious seizures varied and included, “intense emotions of God's presence, sense of being connected to the Infinite, hallucinations of God's voice, visual hallucination of a religious figure, as well as clairvoyance, telepathy and repetition of a religious phrase” [2]. Because of amnesia of ictal phase, emphasis on witness account is stressed to diagnose epilepsy by neurologists. Also that emotions during epileptic events are generally believed to be indescribable, and thus, the affected chose closest metaphors to describe their feelings. That would explain the use of cultural words, such as heaven, god, and angel. For example, the sense of heaven might be a metaphor for ultimate bliss. Thus, words such as religious, when used in scientific articles, may be misleading.

4. Conclusion
Mohammad1, The Prophet of Islam, is one of several venerable prophets labeled as epileptics by historians. A debate about this subject began with the early Greek orientalists and historians and has continued for more than a millennium. This debate has been most active within literary circles but, in the current digital age, the internet has brought it to the public's attention. Internet search using key words “Mohammad1 – Epilepsy” provides innumerable citations. During the past three decades, the discourse of this debate has undergone a noticeable change with the use of term psychomotor temporal lobe epilepsy by neurologists with reference to The Prophet1. After comprehensive study of historical literature and the Hadith, this paper presents a neurological analysis of several peri-revelation events, to contest that The Prophet Mohammad1 did not have epilepsy. To date, the neurology community has not participated in this discourse, but with opinions of neurologists trickling in on this topic it is time for the neurology community with all its advancements clear the air. This must be done by sifting untouched historical resources and analyzing them from an unbiased neurological perspective.