As for the treatment of psychosomatic disorder, or the putrefaction of primary humors (akhlãt), one must recognize that this disease partially hinders the normal functions of the nervous system, and weakens natural voluntary actions. This is also known as psychosomatic epilepsy. It manifests abnormal increase in the amount of fluid in the cranium also known as hydrocephaly, allowing the maturation fo a thick vicid mucous that causes swelling in the membranes of the head (delirium), partial blockage of the cerebrum (mukhkh), and sometimes causing enlargement of the head and deterioration of the brain. This also will hinder normal reflexes and feeling, and produce the kind of epilepsy known as myoclonous epilepsy. Other symptoms include: obstruction caused by accumulation of gases; thickening and putrefaction of the air in the body; development of foul vapors causing imbalance and inability to stand up; excess phlegm in the brain; or other acute symptoms besides other signs of damage to the central nervous system and imbalance of the phlegm humor. When an epileptic seizure is caused by a sudden internal sharp attack, it causes contraction of the brain that is followed by a spasmodic reaction of the limbs, making it impossible for the person to voluntarily stand up, and consequently he will collapse, and sometimes froth at the mouth. This case is considered acute, and particularly when accompanied with sharp pain. At such stage, this illness is regarded as chronic because of its severity, duration and difficulty of recuperating from it. This is particularly true wen the person inflicted with epilepsy exceed twenty-five years of age with the disease affecting his brain and the nerve fibers and cells.
Hippocrate of Cos (460 B.C.) calls this kind of epilepsy “chronic that does not fully respond to medications till death.” When this is recognized, one will understand the case we earlier cited of the woman who came before God’s Messenger صلى الله عليه و سلم and said: “I suffer from epileptic seizures… etc.” Recognizing her condition, God’s Messenger صلى الله عليه و سلم suggested to her a choice between the prospect of recovery through prayers, and the confident expectation of winning paradise if she would exercise patience with her illness. The woman made her choice of exercising patience, and he prayed that her modesty be guarded. This is another prophetic lead that when a disease is chronic, it is sometimes permissible to forgo medical treatment and to solicit the divine favors to cure the real illness of the soul. In fact, the divine power of healing needs no proof of effectiveness, for He is the Creator and Originator of the disease and of its cure. We have, as did many people, tried the remedy of true prayers for what he is recognized as incurable diseases, and through His bounty we enjoyed recovery. Wise physicians already recognize the phenomena of psychological healing powers, and sometimes their effectiveness in curing chronic conditions. On the other hand, nothing harms the medical profession more than the opinions of secular physicians, the majority of whom are mostly self-centered, and whose enterprises are self-defeating.