THE MUSLIM RELIGION AND REFERENCE TO EPILEPSY The basic belief-system in Islam includes the (original) (raw)
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Religious beliefs about causes and treatment of epilepsy
The British Journal of …, 2005
It has been acknowledged that religious and complementary therapies are commonly used among South Asian communities in the UK. However, little is known about their religious beliefs in relation to epilepsy and the type of South Asian therapies that they use to treat the condition.
Epilepsy & Behavior Reports, 2021
The association of epilepsy with spirits possession is common in Saudi community, stigmatizing people with epilepsy for generations. Bridging the gap in university students' knowledge and improving their attitude is key to alleviating this stigma. Methods: We created a self-administered questionnaire that examined university students' knowledge of and attitudes toward epilepsy. We obtained epilepsy knowledge scores and examined their associations with gender and college specialties. Results: Of the 511 students, 51.6% had intermediate knowledge, while 25.2% and 23.2% had high and low knowledge, respectively. Students from health colleges had higher scores than the others. They significantly differentiated epilepsy as a brain disorder (65.5%), identified convulsions as a sign of epilepsy (92.2%), and linked epilepsy to head trauma (25%), genetic causes (22.7%), and congenital malformations (9.4%). Few respondents linked epilepsy to evil spirits (15.7%) and mental disorders (19.9%), but 46% preferred spiritual treatment. The respondents' attitudes were negative toward marriage (78%), employment (76%), and interactions of children with those with epilepsy (45.9%). Women were more tolerant than men regarding social relationships. Conclusion: This study demonstrated that knowledge regarding epilepsy improved compared with earlier surveys in Saudi Arabia and Arab countries; however, the ''spiritual" and ''mental disorder" misconceptions warrant future interventions.
Possession by ‘Jinn’ as a cause of epilepsy (Saraa): A study from Saudi Arabia
Seizure, 2012
Epilepsy has been linked to divine, demonic and supernatural powers throughout its long history. This study was conducted to explore if misconceptions such as possession by demons (Jinns) are still believed to be a cause of epilepsy among educated Saudis today. This study was conducted among university-educated school teachers and undergraduate students. The findings are based on a structured questionnaire enquiring about familiarity with epilepsy, sources of knowledge, and depth of knowledge about specific aspects of epilepsy. Responses from 398 participants were included in the analysis of the results. Most participants had witnessed epileptic seizures. 2/3 of the participants reported that they had learned about epilepsy from friends and relatives. 172 (43.1%) members believed that epilepsy is a psychiatric disease. 62 (40.3%) of the school teachers and 123 (50.4%) of the students in the study considered possession as a cause of epilepsy. The majority of the cohort believed medical treatment for the condition exists despite the fact that a significant number believed that faith healers and traditional medicine can be of help in the treatment of epilepsy. Jinn possession is still believed to be a cause of epilepsy in Saudi society, even among fairly well-educated people. This finding emphasizes the urgent need for public education campaigns at all levels of education.
Research on psychosocial aspects of epilepsy in Arab countries: A review of literature
Epilepsy & Behavior, 2014
and (2) epilepsy, seizure disorders, and convulsive disorders. Fifty-one studies were conducted in 12 Arab states. Social/emotional, employment, and other problems; knowledge and attitudes; and quality of life (QOL) were the most commonly measured parameters of psychosocial aspects of epilepsy in Arab countries. Results revealed elevated levels of depression and anxiety, a decline in cognitive function, various behavioral problems, sexual dysfunction, and underemployment among persons with epilepsy (PWE). Misconceptions about epilepsy were found to be prevalent. While many studies reported limited knowledge of epilepsy, some studies found an average knowledge. Negative attitudes toward epilepsy were reported in most studies, and moderately positive attitudes were reported in some studies. Finally, PWE showed low overall QOL scores in the majority of studies.
Did Prophet Mohammad (PBUH) have epilepsy? A neurological analysis
Epilepsy & Behavior
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-today 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.
Public awareness and attitudes toward epilepsy in Saudi Arabia is improving
Neurosciences (Riyadh, Saudi Arabia), 2014
To examine public awareness and attitudes toward epilepsy in Riyadh, the capital city of Saudi Arabia. A focused 10-item questionnaire was designed to survey public awareness and attitudes toward epilepsy. Personal interviews were conducted randomly by one author in preselected public places in Riyadh, Saudi Arabia during March and April 2011. Seven hundred and forty-nine interviews were completed during the study period. Most participants (77.4%) had prior knowledge of epilepsy, and 52% believed that epilepsy is an organic disease. This correlated with their educational level, as those with higher levels of education were more likely to link epilepsy to organic causes (p=0.008). However, 15% also linked epilepsy to evil spirit possession, and up to 37% preferred spiritual rituals and religious healing to medical treatments. Although most respondents (61%) would accept an epileptic patient in a regular job, 71% (particularly males) reported reservations in marrying someone with epil...
A comprehensive review of epilepsy in the Arab world
Seizure, 2016
We conducted a comprehensive review of the epidemiology of epilepsy in the Arab world. Methods: Epidemiological literature about epilepsy from 22 countries of the Arab League was searched in French and English using several keywords (specific and wider) and combinations, individually for each country. The search was conducted on Google first and then on PubMed. The results are presented as counts, proportions, and medians along with 95% confidence intervals (CI). Unpaired t-test with unequal variance and regressions were performed, altogether and individually, for lifetime and active epilepsy prevalence as well as incidence. Results: Google provided 21 prevalence, four camp and nine incidence estimates while PubMed provided ten such estimates; none of them was identified by Google. No epidemiological data about epilepsy was found from 10/22 countries. Excluding pediatric studies, 13 prevalence estimates from six countries were identified. Including pediatric studies, 21 estimates from nine countries were found. Median lifetime and active epilepsy prevalence were 7.5/1000 (95% CI 2.6-12.3, range 1.9-12.9) and 4.4/1000 (95% CI 2.1-9.3, range 2.1-9.3), respectively, excluding pediatric studies (1984-2014, N = 244081). Median incidence was 56.0/100,000 (n = 9, N = 122484, 95% CI 13.7-147.9, range 10.4-190). Conclusion: The fact that no epidemiological data about epilepsy is available in the public domain for almost one half of all Arab countries offers opportunities for future research. This thorough review of existing literature demonstrates a prevalence of epilepsy three times higher than previously reported for this region. The median incidence is similar to other regions of the world, e.g. North America. Google yielded additional valuable sources not indexed in PubMed and provided pertinent references more quickly.