Friday, June 13, 2025

The Apostle Paul (Bulus) as a Messenger in the Qur’an: A Scholarly Investigation

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The Apostle Paul is a foundational figure in Christian theology, yet his role and mention within Islamic sources have often been the subject of polemical debate. While many Muslim polemicists have accused Paul of corrupting the message of Jesus, an examination of classical Islamic exegesis, especially on Surah Ya-Sin (Qur’an 36:13-17), reveals a dramatically different tradition—one in which Paul (Bulus) is actually recognized as a messenger (rasūl) sent by Allah, associated with the Messiah (al-Masīḥ, i.e., Jesus). This article explores the evidence from primary Islamic sources—Qur’an, Tafsir, and Hadith—that confirm the respected status of Paul in early Islamic thought.

1. Paul in the Qur’an and Tafsir Literature

1.1 Qur’an 36:13-17: The Three Messengers to Antioch

Surah Ya-Sin verses 13–17 narrate the story of a city that received three messengers, yet rejected them. The Qur’an itself does not name these messengers, but the major classical exegetes do.

Your provided screenshot from Tafsir Ibn Kathir (see attached and online reference) directly states:

“The names of the first two Messengers were Sham‘un and Yuhanna, and the name of the third was Bulus (Paul), and the city was Antioch (Antakiyah).”
– Ibn Kathir, Tafsir on Surah Ya-Sin 36:14.

Bulus is the Arabic name for Paul, and Antakiyah is the Arabic for Antioch—a known center of early Christianity and a place historically associated with Paul’s missionary journeys (Acts 13:1-3). The same is confirmed in other tafsir works, such as Tafsir al-Tabari and Tafsir al-Qurtubi.

1.2 The Messengers as Disciples of Jesus

The exegesis further states:

“Qatādah bin Di‘āmah claimed that they were messengers of the Messiah, peace be upon him, sent to the people of Antioch.”

This directly contradicts the polemical view that Paul corrupted the message of Jesus. Instead, Paul is seen in these Islamic sources as a true emissary of Christ, appointed and sent to spread his message.

1.3 Multiple Sources Confirming Paul

Other Tafsir works:

Tafsir al-Tabari (20:500): Echoes the names Sham‘un (Simon Peter), Yuhanna (John), and Bulus (Paul) as the messengers.
Tafsir al-Qurtubi: Also narrates the story with the same names.

Contemporary Islamic scholars rarely mention this tradition, but it is clear that the earliest and most authoritative commentators on the Qur’an identified Paul as a genuine, divinely appointed messenger.

2. Support from Hadith and Early Islamic Historians

2.1 Historical Traditions (Akhbar)

Early Islamic historians and hadith transmitters recorded similar narrations:

Al-Tabari, Tārīkh al-Rusul wa’l-Mulūk (History of Prophets and Kings):

“Jesus sent to Antioch two of his disciples, Simon and John. When they were opposed, he sent a third, Paul, to support them.”
Ibn Ishaq (as cited by Ibn Kathir):

The disciples of Jesus, who spread his message after his ascension, included Sham‘un (Simon Peter), Yuhanna (John), and Bulus (Paul), among others.

2.2 Hadith Literature

Although there is no direct sahih (authentic) hadith mentioning Paul by name as a disciple, numerous hadith collections affirm that Jesus had disciples (al-Hawariyyūn) who spread his message:

Sahih Muslim 302:

“The Prophet (Muhammad) said, ‘Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one.’”

This hadith, while general, supports the notion that the mission and succession of messengers after Jesus—including his disciples—were part of a continuous divine plan, which, as the tafsir shows, included Paul.

3. Refuting the Polemic: Paul as “Corruptor” versus “Messenger”

Modern Muslim polemicists, often unaware or dismissive of classical exegesis, assert that Paul corrupted the message of Jesus. However, the earliest and most authoritative Islamic sources held the opposite view:

Paul is named and honored as a messenger of the Messiah.
He is placed in the same category as Peter (Sham‘un) and John (Yuhanna), who are universally recognized as disciples of Jesus.
The story is affirmed across multiple classical tafsir works and histories.

This demonstrates a significant dissonance between early Islamic tradition and later polemical developments. Any assertion that Paul is absent or denigrated in Islamic sources is a distortion of the historical record.

4. Archive and Verification

For those who wish to verify these claims, original sources are available:

Tafsir Ibn Kathir Archive: See the section on Surah Ya-Sin, verses 13–17.
QuranX Tafsir: English translation and commentary.

Your attached screenshot provides a faithful reproduction of the printed work, confirming this tradition for posterity.

Conclusion

The evidence from the Qur’an, classical tafsir, and historical traditions unambiguously demonstrates that Paul (Bulus) is recognized as a legitimate messenger of Jesus in Islam’s earliest and most authoritative sources. Far from being a corrupter, Paul was understood to be a messenger of the Messiah to Antioch, working alongside Peter and John.

This challenges both popular misconceptions within Islamic polemics and offers a basis for deeper interfaith dialogue. Scholars and students alike are encouraged to consult the primary sources and recognize the complex, interconnected legacy of Paul in the Abrahamic faiths.

References

Tafsir Ibn Kathir, Surah Ya-Sin 36:13-17, QuranX.
Tafsir al-Tabari 20:500.
Tafsir al-Qurtubi (on Surah Ya-Sin).
Sahih Muslim, Book 30, Hadith 5836.
Al-Tabari, Tārīkh al-Rusul wa’l-Mulūk.
Ibn Ishaq, as cited in Ibn Kathir, al-Bidāya wa’l-Nihāya.
Ibn Kathir Archive, Internet Archive.

Dr. Maxwell Shimba, Shimba Theological Institute