this is well-known that the polemics of the Christian missionaries and Orientalists where the character of the Prophet ranges from the totally ludicrous to an outright lie and blasphemy. One such polemic is with regard to the allegation that the Prophet suffered from epilepsy. This charge on the Internet is spearheaded by one Dr. Herman H. Somers, who claims that the symptoms of the disease were all present in the Prophet(P) because he used to lose consciousness, perspire, fall into convulsions and sputter. After recovering from such seizures, the claim continues, the Prophet(P) would then recite to the believers what he then claimed to be a revelation from God, whereas that was only an after-effect of the epileptic fits which he suffered.
Scientific investigation therefore reveals that the case of Muhammad was not one of epilepsy. For this reason very few Orientalists have upheld this claim and these turn out to be the same authors who upheld the charge of forgery against the Qur’an. Obviously, in charging Muhammad with epilepsy, their motivation was not the establishment of historical fact but the derogation of the Prophet in the eyes of his Muslim followers. Perhaps, they thought, propagation of such views would cast some suspicion upon his revelation, for it was precisely the revelation that came as a result of the so-called epileptic fits. This, of course, makes them all the more blameworthy and, from the standpoint of science, positively in error.
Had these Western Orientalists been candid, they would not have presented their non-scientific claims in the name of science. They did so in order to delude the ignorant who, ignorant though they be of the symptoms of the epileptic disease, are prevented by their own naivete from checking the Orientalists’ claims against the writings and opinions of the men of the medical sciences. A consultation of medical literature would have quickly exposed the errors of the Orientalists, deliberate or accidental, and convinced them that in an epileptic fit all the intellectual and spiritual processes come to an absolute stop. When in a fit, the epileptic patient is either in a ridiculously mechanical state of motion or on a rampage injurious to his fellow men. He is utterly unconscious, unknowing of what he himself does, or of what happens to him, very much like the somnambulant who has no control over his movements during his sleep and who cannot remember them when he wakes up. A very great difference separates an epileptic fit from a revelation in which an intense and penetrating consciousness establishes, in full knowledge and conviction, a contact with the supernal plenum that enables the prophet to report and convey his revelation. Epilepsy, on the other hand, stops cognition. It reduces its patient to a mechanical state devoid of either feeling or sensation.2 Revelation is a spiritual heightening with which God prepares His prophet to receive from Him the highest and apodeictic cosmic truths that he may convey them to mankind. Science may eventually reach some of these truths and discover the secrets and laws of the universe. The rest may never become object of human knowledge until existence on this earth has come to an end. Nonetheless, these truths are apodeictically certain, furnishing true guidance to the earnest believer though they remain opaque to the ignorant whose hearts are locked and whose vision is dim.
The revelations of Muhammad(P) were phenomena witnessed by his Muslim contemporaries. The more they heard the Qur’an the more convinced they became of the truth of these revelations. Among these contemporaries were many of extreme intelligence.3 Others were Jews and Christians who had argued with the Prophet(P) for a long time before, and they believed in his mission and trusted his revelation in every detail. Some men of Quraysh had accused Muhammad(P) of magic and madness. Later, convinced that he was neither a magician nor a madman, they believed in and followed him. Since all these facts are certain, it is as unscientific to deny the phenomenon of revelation as it is unworthy of the men of science to speak of it in derogative terms.4 The man of science candid in his search for the truth will not go beyond asserting that his discipline is unable to explain the phenomenon of revelation according to the materialistic theory. But he will never deny the factuality of revelation as reported by the companions of the Prophet(P) and the historians of the first century of Islam. To do otherwise would be to fall under prejudice and betray the spirit of science.
SOURCE : BİSMİKA ALLAHUMA
When the Prophet (sal Allahu 'alayhi wa sallam) received revelation (وحي) his body would experience certain stress (like sweating on a cold day). You can find narrations for this in Chapter 1 of Bukhari (The book of beginning of revelation). The Word of Allah is indeed heavy, even in a physical sense, as Allah says:
Indeed, We will cast upon you a heavy word. [73:5]
Some non-muslim critics of Islam, interpreted these ways that his body would be affected as "seizures" and "epilepsy". There is no proof for this; that he experienced what we know today to be epilepsy. There was no foaming of the mouth, being incapacitated, etc. Rather, after he was finished receiving revelation, he would soon recite the most beautiful and eloquent words (which is another thing that doesn't happen to people after a seizure).
"There is no proof for this; that he experienced what we know today to be epilepsy. There was no foaming of the mouth, being incapacitated, etc. Rather, after he was finished receiving revelation, he would soon recite the most beautiful and eloquent words (which is another thing that doesn't happen to people after a seizure)." There are different forms of epileptic seizures, many of which do not come with foaming at the mouth for example. As for what he is narrated to have experienced, there are forms of neurological problems that cause experiences like that. – G. Bach
Whatever epilepsy does for the “God-experience” it has no bearing on Islam or its Prophet. The research you have come across is not only faulty but lacks any merit as it regards to the Prophet Muhammad, whom God’s peace and blessings be upon. Let us assume that epilepsy does indeed give the feeling of God’s presence but how does that explain the words that flowed from him, which took the Arabian Peninsula and the greatest of Arab poets and stunned them into submission? What form of epilepsy produces coherent messages that relate to real life events? Moreover, on what basis has this research been done on the Prophet? Is this a deduction of sorts or is it a post-analysis done without any empirical evidence? The questions become endless when such a baseless and conjectural statement is made based on defamatory induced theoretic and unobserved phenomena. You will find that such articles are baseless and have no academic worth. A refutation of them, hence, is unwarranted as they provide nothing in the way of evidence except suppositions. There is no data to study and nothing to refute except guesswork.
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