Healing as Evidence:
A Textual and Comparative Analysis of Divine Healing in the Bible and the Qur’an
Dr. Maxwell Shimba
Shimba Theological Institute
Abstract
This article examines the concept of divine healing in the Bible and the Qur’an through a strictly textual and evidentiary lens. Rather than assessing theological claims or devotional assertions, the study investigates whether either scripture records verifiable healing events attributable directly to God. By applying historical-narrative criteria—such as named individuals, specified illnesses, observable outcomes, and public witness—the article demonstrates that the Bible presents healing as documented divine action, while the Qur’an presents healing primarily as doctrinal assertion without narrative verification. The findings raise significant implications for claims of divine self-disclosure and revelatory credibility.
1. Introduction
Healing has historically functioned as a key sign of divine presence and authority. In biblical theology, healing is not merely a metaphysical idea but a public manifestation of God’s power within history. In Islamic theology, Allah is frequently described as al-Shāfī (the Healer), yet the question remains whether this attribute is substantiated through recorded divine acts within the Qur’anic text itself.
This study addresses a specific and narrow research question:
Does the Qur’an provide textual evidence of Allah performing healing acts comparable to those documented in the Bible?
The analysis deliberately avoids secondary traditions (e.g., Hadith literature) and focuses exclusively on primary scriptural texts.
2. Methodology
The study employs a comparative textual-historical method, using the following evidentiary criteria:
Identification of a named or identifiable sick individual
Specification of illness or condition
Identification of the healing agent
Description of the healing act
Observable and verifiable outcome
Presence of witnesses or public confirmation
These criteria are standard in historical and narrative analysis and are applied consistently to both scriptures.
3. Healing in the Bible: Documented Divine Action
3.1 Healing as Historical Narrative
The Bible—both Old and New Testaments—records healing as event-based history rather than abstract theology.
Example 1: Blind Bartimaeus
Mark 10:46–52
Named individual: Bartimaeus
Condition: Blindness
Healing agent: Jesus
Method: Spoken command
Result: Immediate restoration of sight
Witnesses: Public crowd
The narrative includes cause, action, and effect, forming a complete evidentiary record.
Example 2: Naaman the Leper
2 Kings 5:1–14
Named individual: Naaman
Disease: Leprosy
Divine instruction mediated through Elisha
Verifiable outcome: Flesh restored
Witnesses: Servants, king, prophet
Here, healing functions as divine authentication rather than mere compassion.
3.2 Theological Significance
Biblical healing consistently serves a revelatory purpose. As stated in John 20:30–31, miraculous acts—including healing—are performed “that you may believe.” Healing is therefore evidence, not assertion.
4. Healing in the Qur’an: Claims Without Narrative Evidence
4.1 Frequently Cited Verses
Several Qur’anic passages are commonly cited to support the idea of Allah as healer:
Qur’an 26:80 – “And when I am ill, it is He who cures me.”
Qur’an 10:57 – “A healing for what is in the breasts.”
Qur’an 16:69 – “In it [honey] is healing for people.”
While these verses express belief in healing, none meet the established criteria for documented healing events.
4.2 Absence of Healing Narratives by Allah
In contrast to biblical accounts, the Qur’an contains:
No named sick individual healed by Allah
No specific disease cured by Allah
No described healing act performed by Allah
No observable or verifiable outcome
No witnesses to Allah healing
Thus, healing appears as an attributed quality, not an enacted event.
5. Jesus as Healer in the Qur’an: A Textual Paradox
Interestingly, the Qur’an does record healing acts—yet not by Allah directly.
Qur’an 3:49
“I heal the blind and the leper, and I give life to the dead, by Allah’s permission.”
This verse confirms:
Actual healing events
Identifiable illnesses
Miraculous outcomes
However, the active agent is Jesus, not Allah. Allah functions as the authorizing authority, not the acting healer. Consequently, even Qur’anic healing narratives do not support direct divine healing by Allah.
6. Comparative Summary
| Criterion | Bible | Qur’an |
|---|---|---|
| Named healed individuals | Yes | No |
| Identified diseases | Yes | No |
| Direct divine action | Yes | No |
| Healing events narrated | Yes | No |
| Public verification | Yes | No |
| Healing through Jesus | Yes (as God incarnate) | Yes (by permission only) |
7. Theological Implications
The absence of healing narratives attributed directly to Allah raises critical questions regarding:
The nature of divine immanence in Islamic theology
The role of miracles as revelation
The evidentiary function of healing in validating prophetic authority
In the Bible, healing substantiates God’s self-disclosure. In the Qur’an, healing remains largely a conceptual affirmation.
8. Conclusion
This study demonstrates that:
The Bible presents healing as historically narrated divine action
The Qur’an presents healing as theological assertion without narrative verification
Where healing events occur in the Qur’an, they are performed by Jesus, not Allah
Therefore, on strictly textual grounds, the Qur’an does not provide evidence of Allah healing in the manner documented in the Bible.
Author Information
Dr. Maxwell Shimba
Founder, Shimba Theological Institute
Author and theologian specializing in biblical theology, restorative justice, and comparative religious studies.
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