The Qur'an gives no absolute birth date, birth year, birthplace or age for Prophet Yusuf. Surah Yusuf depicts him as a young son of Yaqub when he sees the childhood vision that opens the narrative, but it provides no synchronism with a named Egyptian dynasty or ruler. Later Jewish, Christian, Muslim and modern chronological reconstructions propose different periods, yet no precise BCE date is established by the Qur'an or rigorously authenticated hadith. His exact birth chronology and birthplace therefore remain unresolved, while his paternal identity as the son of Yaqub is securely established.
Prophet Joseph (Yusuf)
PER-000372
Prophet
Confirmed
Disputed place
Cross-tradition historical
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Prophet Yusuf (Joseph), peace be upon him, is one of the most fully narrated prophets in the Qur'an. Surah Yusuf follows him from his childhood vision of eleven stars, the sun and the moon bowing to him, through his brothers' jealousy, the well, his removal by a caravan and sale in Egypt, the attempted seduction by the wife of al-Aziz, imprisonment, dream interpretation, public exoneration, and eventual authority over the storehouses of the land. The same narrative then returns to the family crisis: his brothers come to Egypt during hardship, Yusuf tests and later reveals himself to them, forgives them, sends his shirt to Yaqub, and is finally reunited with his family as the childhood vision is fulfilled. Throughout the story, Yusuf's chastity, trust in Allah, monotheistic preaching, wisdom and forgiveness remain more important than later legendary embellishments.
The Qur'an also identifies Yusuf independently among divinely guided prophetic figures and recalls him as a messenger who came with clear proofs. Authenticated hadith confirms his exceptional lineage as Yusuf son of Yaqub son of Ishaq son of Ibrahim, while Sahih Muslim's Mi'raj report associates him with extraordinary beauty. His exact birth chronology, biological mother, wife, named children, age at death and final burial place are not securely established in the strongest evidence. A hadith-critically accepted report says that his bones were later recovered in Egypt during the time of Musa, but it does not identify their final resting place; the famous Joseph's Tomb tradition near Nablus therefore remains an important sacred-geography attribution rather than a verified Islamic grave.
Qur'an 40:34 explicitly refers to Yusuf after his death, so his death is Qur'anically established, but no exact date, age, cause or place is given. Qur'an 12:101 records his prayer that Allah cause him to die in submission and join him with the righteous; it is a prayer, not a chronological notice. Classical and earlier-scriptural traditions offer varying ages and timelines. A hadith-critically accepted report about Musa later locating and removing Yusuf's bones supports a tradition that Yusuf had died in Egypt before the Exodus, but it still does not establish an exact death date or age.
Location type: Disputed / attributed sacred-site tradition. The Qur'an does not state where Prophet Yusuf was buried. A report from Abu Musa, graded by al-Albani as having an isnad sahih on the condition of Muslim, says that during the departure of the Children of Israel, Musa sought Yusuf's grave or bones in Egypt. An elderly Israelite identified a submerged location, the water was drained, and Yusuf's bones were removed. The report therefore supports an Islamic tradition that his remains were transported from Egypt, but it does not name their final resting place. A famous later tradition identifies Joseph's Tomb near Nablus in the landscape of ancient Shechem or Tell Balata. UNESCO documentation recognizes the area's longstanding biblical and religious associations with Joseph and treats the site known as Joseph's Tomb as culturally and religiously significant. Such documentation establishes the continuity and importance of the attribution; it does not authenticate the site as Yusuf's individual grave in the sense required for historical certainty. Because the strongest Islamic evidence does not identify the final burial point and the Nablus association remains a later sacred-geography tradition, Yusuf's burial place should be described as disputed or attributed rather than verified.
Biography and historical profile
Yusuf, known in English as Joseph, is securely established in the Qur'an as a prophet and messenger. Qur'an 6:84 includes him among divinely guided prophetic figures, and Qur'an 40:34 recalls that he came with clear proofs. Surah Yusuf gives the most sustained account of his life, presenting a connected narrative in which family conflict, moral trial, prophetic preaching, public responsibility and reconciliation unfold under divine guidance.
His paternal lineage is unusually well established. Yusuf is the son of Prophet Yaqub, and he later declares that he follows the religion of his fathers Ibrahim, Ishaq and Yaqub. Sahih al-Bukhari explicitly gives the same chain: Yusuf son of Yaqub, son of Ishaq, son of Ibrahim. The identity of his biological mother, however, is not securely settled by the Qur'an or rigorously authenticated hadith, and early tafsir preserves differing accounts concerning the woman present at the final reunion.
The story begins with Yusuf as a young son telling Yaqub that he has seen eleven stars, the sun and the moon bowing to him. Yaqub recognizes the significance of the dream and warns him not to recount it to his brothers, fearing that jealousy may lead them into a plot. He also speaks of Allah choosing Yusuf, teaching him the interpretation of events, and completing His favour upon the family as He had done upon Ibrahim and Ishaq.
The brothers soon reveal their jealousy, complaining that Yusuf and 'his brother' are more beloved to their father. They discuss killing Yusuf or removing him far away and finally agree to cast him into the bottom of a well. They later return to Yaqub with Yusuf's shirt stained with false blood and a fabricated explanation. Yaqub rejects their story and responds with sabr jamil, beautiful patience, entrusting the matter to Allah.
A passing caravan finds Yusuf in the well, conceals him as merchandise and takes him away. He is sold in Egypt for a small price. The Egyptian who purchases him tells his wife to honour his residence, and the Qur'an explains that Allah was thereby establishing Yusuf in the land and teaching him the interpretation of events. When he reaches maturity, Allah grants him judgment and knowledge.
A major moral trial follows in the household where he lives. The woman of the house seeks to seduce him and closes the doors, but Yusuf seeks refuge in Allah. The episode continues with his flight to the door, the torn shirt and evidence drawn from the direction in which it was torn. The Qur'an later calls the woman the wife of al-Aziz; it does not name her Zulaykha, so that well-known name belongs to later literary and devotional tradition rather than to the revealed narrative.
When women of the city begin speaking about the affair, the wife of al-Aziz invites them, gives them knives and brings Yusuf before them. The Qur'an records their astonishment at his appearance. Yusuf then prays that prison is preferable to yielding to what they invite him toward, and Allah turns their scheme away from him. His imprisonment is therefore presented as the consequence of choosing moral obedience over compromise.
Two young men enter prison with Yusuf and ask him to interpret their dreams. Before answering, Yusuf uses the moment for prophetic teaching. He explains that he has left the way of those who deny Allah, follows the religion of his fathers Ibrahim, Ishaq and Yaqub, and calls his companions to worship the One, the Supreme. He then interprets their dreams, and the outcomes occur as he has said.
Years later, the king sees a troubling dream involving seven fat cows consumed by seven lean ones and seven green ears of grain with others dry. Yusuf interprets it as a sequence of seven productive years followed by seven severe years, then a year in which people will receive relief. His explanation includes practical guidance: crops should be cultivated steadily and much of the harvest preserved in its ears so that the coming scarcity can be managed.
When the king summons him, Yusuf does not simply leave prison. He asks first that the case of the women who cut their hands be investigated. The inquiry brings a public acknowledgment of his innocence, and the wife of al-Aziz admits that she had sought to seduce him. Only after this clarification does Yusuf enter royal service.
The king then recognizes Yusuf as trustworthy, and Yusuf asks to be placed over the storehouses of the land, describing himself as a knowledgeable guardian. The Qur'an presents this rise to authority not as a sudden escape from adversity but as a continuation of the qualities already shown in the story: knowledge, self-control, honesty and responsibility. His interpretation of the king's dream is thus joined to practical stewardship during a period of approaching scarcity.
The famine brings Yusuf's brothers to Egypt seeking provisions. The Qur'an narrates a sequence of meetings, instructions and tests that eventually lead to the retention of Yusuf's unnamed brother. Yaqub, still grieving, continues to place hope in Allah even as his sight is affected by sorrow. The Qur'an never supplies the personal names of the brothers, so later lists should not be confused with the wording of revelation.
When the brothers return in weakness and appeal for help, Yusuf finally discloses who he is. They confess their wrongdoing, and he refuses revenge, telling them there is no blame upon them that day and asking Allah to forgive them. The movement from attempted fratricide to forgiveness is one of the central moral turns of the surah.
Yusuf then sends his shirt to Yaqub and instructs that it be placed over his father's face. When the shirt arrives, Yaqub's sight returns. The family travels to Yusuf, and the reunion culminates in the fulfilment of the childhood vision. Yusuf recognizes that the long sequence from the well and prison to authority and reunion has unfolded through Allah's subtle providence.
At the end of the narrative, Yusuf attributes his authority and his knowledge of interpretation to Allah. His prayer asks that he die in submission and be joined with the righteous, placing worldly success beneath the final goal of faithful return to God. Qur'an 40:34 later confirms that Yusuf did in fact die, but neither the Qur'an nor the strongest authenticated hadith establishes his exact age, death date or final resting place.
Authenticated hadith adds several important details without displacing the Qur'anic narrative. Sahih al-Bukhari confirms Yusuf's prophetic ancestry through Yaqub, Ishaq and Ibrahim. In Sahih Muslim's Mi'raj report, the Prophet Muhammad meets Yusuf in the third heaven and Yusuf is described as having been given half of beauty. Another report, graded by al-Albani as having a chain sahih on the condition of Muslim, relates that Musa later sought Yusuf's bones in Egypt and had them removed during the departure of the Children of Israel. That report still does not name the final burial site. Later Muslim and cross-scriptural traditions expanded Yusuf's biography with names for his mother, brothers, wife and children, precise chronologies, and burial claims. These traditions form an important part of reception history, but they do not all carry the same evidentiary weight as the Qur'an and rigorously authenticated hadith. The famous Joseph's Tomb near Nablus and ancient Shechem remains a major sacred-site tradition, while the historical identity of Yusuf's final grave remains disputed.
His paternal lineage is unusually well established. Yusuf is the son of Prophet Yaqub, and he later declares that he follows the religion of his fathers Ibrahim, Ishaq and Yaqub. Sahih al-Bukhari explicitly gives the same chain: Yusuf son of Yaqub, son of Ishaq, son of Ibrahim. The identity of his biological mother, however, is not securely settled by the Qur'an or rigorously authenticated hadith, and early tafsir preserves differing accounts concerning the woman present at the final reunion.
The story begins with Yusuf as a young son telling Yaqub that he has seen eleven stars, the sun and the moon bowing to him. Yaqub recognizes the significance of the dream and warns him not to recount it to his brothers, fearing that jealousy may lead them into a plot. He also speaks of Allah choosing Yusuf, teaching him the interpretation of events, and completing His favour upon the family as He had done upon Ibrahim and Ishaq.
The brothers soon reveal their jealousy, complaining that Yusuf and 'his brother' are more beloved to their father. They discuss killing Yusuf or removing him far away and finally agree to cast him into the bottom of a well. They later return to Yaqub with Yusuf's shirt stained with false blood and a fabricated explanation. Yaqub rejects their story and responds with sabr jamil, beautiful patience, entrusting the matter to Allah.
A passing caravan finds Yusuf in the well, conceals him as merchandise and takes him away. He is sold in Egypt for a small price. The Egyptian who purchases him tells his wife to honour his residence, and the Qur'an explains that Allah was thereby establishing Yusuf in the land and teaching him the interpretation of events. When he reaches maturity, Allah grants him judgment and knowledge.
A major moral trial follows in the household where he lives. The woman of the house seeks to seduce him and closes the doors, but Yusuf seeks refuge in Allah. The episode continues with his flight to the door, the torn shirt and evidence drawn from the direction in which it was torn. The Qur'an later calls the woman the wife of al-Aziz; it does not name her Zulaykha, so that well-known name belongs to later literary and devotional tradition rather than to the revealed narrative.
When women of the city begin speaking about the affair, the wife of al-Aziz invites them, gives them knives and brings Yusuf before them. The Qur'an records their astonishment at his appearance. Yusuf then prays that prison is preferable to yielding to what they invite him toward, and Allah turns their scheme away from him. His imprisonment is therefore presented as the consequence of choosing moral obedience over compromise.
Two young men enter prison with Yusuf and ask him to interpret their dreams. Before answering, Yusuf uses the moment for prophetic teaching. He explains that he has left the way of those who deny Allah, follows the religion of his fathers Ibrahim, Ishaq and Yaqub, and calls his companions to worship the One, the Supreme. He then interprets their dreams, and the outcomes occur as he has said.
Years later, the king sees a troubling dream involving seven fat cows consumed by seven lean ones and seven green ears of grain with others dry. Yusuf interprets it as a sequence of seven productive years followed by seven severe years, then a year in which people will receive relief. His explanation includes practical guidance: crops should be cultivated steadily and much of the harvest preserved in its ears so that the coming scarcity can be managed.
When the king summons him, Yusuf does not simply leave prison. He asks first that the case of the women who cut their hands be investigated. The inquiry brings a public acknowledgment of his innocence, and the wife of al-Aziz admits that she had sought to seduce him. Only after this clarification does Yusuf enter royal service.
The king then recognizes Yusuf as trustworthy, and Yusuf asks to be placed over the storehouses of the land, describing himself as a knowledgeable guardian. The Qur'an presents this rise to authority not as a sudden escape from adversity but as a continuation of the qualities already shown in the story: knowledge, self-control, honesty and responsibility. His interpretation of the king's dream is thus joined to practical stewardship during a period of approaching scarcity.
The famine brings Yusuf's brothers to Egypt seeking provisions. The Qur'an narrates a sequence of meetings, instructions and tests that eventually lead to the retention of Yusuf's unnamed brother. Yaqub, still grieving, continues to place hope in Allah even as his sight is affected by sorrow. The Qur'an never supplies the personal names of the brothers, so later lists should not be confused with the wording of revelation.
When the brothers return in weakness and appeal for help, Yusuf finally discloses who he is. They confess their wrongdoing, and he refuses revenge, telling them there is no blame upon them that day and asking Allah to forgive them. The movement from attempted fratricide to forgiveness is one of the central moral turns of the surah.
Yusuf then sends his shirt to Yaqub and instructs that it be placed over his father's face. When the shirt arrives, Yaqub's sight returns. The family travels to Yusuf, and the reunion culminates in the fulfilment of the childhood vision. Yusuf recognizes that the long sequence from the well and prison to authority and reunion has unfolded through Allah's subtle providence.
At the end of the narrative, Yusuf attributes his authority and his knowledge of interpretation to Allah. His prayer asks that he die in submission and be joined with the righteous, placing worldly success beneath the final goal of faithful return to God. Qur'an 40:34 later confirms that Yusuf did in fact die, but neither the Qur'an nor the strongest authenticated hadith establishes his exact age, death date or final resting place.
Authenticated hadith adds several important details without displacing the Qur'anic narrative. Sahih al-Bukhari confirms Yusuf's prophetic ancestry through Yaqub, Ishaq and Ibrahim. In Sahih Muslim's Mi'raj report, the Prophet Muhammad meets Yusuf in the third heaven and Yusuf is described as having been given half of beauty. Another report, graded by al-Albani as having a chain sahih on the condition of Muslim, relates that Musa later sought Yusuf's bones in Egypt and had them removed during the departure of the Children of Israel. That report still does not name the final burial site. Later Muslim and cross-scriptural traditions expanded Yusuf's biography with names for his mother, brothers, wife and children, precise chronologies, and burial claims. These traditions form an important part of reception history, but they do not all carry the same evidentiary weight as the Qur'an and rigorously authenticated hadith. The famous Joseph's Tomb near Nablus and ancient Shechem remains a major sacred-site tradition, while the historical identity of Yusuf's final grave remains disputed.
Historical importance and legacy
Yusuf's religious importance in Islam is exceptional because the Qur'an devotes an extended and internally connected narrative to his life. Surah Yusuf brings together family jealousy, forced separation, moral temptation, imprisonment, prophetic preaching, dream interpretation, public administration, forgiveness and reunion. The result is not simply a sequence of extraordinary events but a sustained account of divine providence working through long periods of hardship and uncertainty.
He is also a major Qur'anic model of chastity and moral integrity. When faced with seduction, Yusuf seeks refuge in Allah and later prefers imprisonment to disobedience. Before accepting royal service, he asks for the accusation against him to be publicly examined. His eventual authority is therefore framed by innocence, restraint and accountability rather than by ambition alone.
Yusuf's interpretation of the king's dream gives the story a distinctive administrative dimension. He foresees a cycle of productive years followed by severe scarcity and recommends preserving grain so that society can endure the coming crisis. When he later asks to oversee the storehouses, the Qur'an links public responsibility with knowledge and trustworthiness, making competence an important part of his remembered example.
The reconciliation with his brothers gives the narrative equal moral depth. Yusuf moves from victimization to power without turning that power into revenge. When his brothers confess, he forgives them, and the restoration of Yaqub's sight and the final family reunion transform the opening vision from a mysterious childhood sign into a completed pattern of mercy and recognition.
Finally, Yusuf's closing prayer places every achievement in a larger spiritual frame. Authority, knowledge, survival and family reunion end in gratitude to Allah and a request to die in submission among the righteous. In later Muslim thought and literature, Yusuf consequently became a lasting paradigm of beauty, chastity, patience, dream interpretation, deliverance after adversity, responsible leadership, forgiveness and trust in divine providence.
He is also a major Qur'anic model of chastity and moral integrity. When faced with seduction, Yusuf seeks refuge in Allah and later prefers imprisonment to disobedience. Before accepting royal service, he asks for the accusation against him to be publicly examined. His eventual authority is therefore framed by innocence, restraint and accountability rather than by ambition alone.
Yusuf's interpretation of the king's dream gives the story a distinctive administrative dimension. He foresees a cycle of productive years followed by severe scarcity and recommends preserving grain so that society can endure the coming crisis. When he later asks to oversee the storehouses, the Qur'an links public responsibility with knowledge and trustworthiness, making competence an important part of his remembered example.
The reconciliation with his brothers gives the narrative equal moral depth. Yusuf moves from victimization to power without turning that power into revenge. When his brothers confess, he forgives them, and the restoration of Yaqub's sight and the final family reunion transform the opening vision from a mysterious childhood sign into a completed pattern of mercy and recognition.
Finally, Yusuf's closing prayer places every achievement in a larger spiritual frame. Authority, knowledge, survival and family reunion end in gratitude to Allah and a request to die in submission among the righteous. In later Muslim thought and literature, Yusuf consequently became a lasting paradigm of beauty, chastity, patience, dream interpretation, deliverance after adversity, responsible leadership, forgiveness and trust in divine providence.
Family relationships
Sources
Qur'an | Divine revelation; Quran.com | Q 6:84 | https://quran.com/6/84 | Yusuf named among divinely guided prophetic figuresQur'an | Divine revelation; Quran.com/Legacy Quran | Q 12:4-22 | https://legacy.quran.com/12/4-106 | childhood vision, Yaqub as father, brothers' plot, well, caravan, Egypt, divine judgment and knowledge
Qur'an | Divine revelation; Quran.com/Legacy Quran | Q 12:23-35 | https://legacy.quran.com/12/23-101 | attempted seduction, torn shirt evidence, women of the city, Yusuf's prayer and imprisonment
Qur'an | Divine revelation; Quran.com/Legacy Quran | Q 12:36-45 | https://legacy.quran.com/012/34-40 | prison dreams, Yusuf's monotheistic da'wah and ancestral faith
Qur'an | Divine revelation; Quran.com/Legacy Quran | Q 12:46-57 | https://legacy.quran.com/12/46-100 | al-Siddiq address, king's dream, famine plan, exoneration, trusted royal status and storehouse authority
Qur'an | Divine revelation; Quran.com/Legacy Quran | Q 12:58-92 | https://legacy.quran.com/12/46-100 | brothers' return, unnamed brother, cup episode, Yaqub's grief and hope, Yusuf's disclosure and forgiveness
Qur'an | Divine revelation; Quran.com/Legacy Quran | Q 12:93-100 | https://legacy.quran.com/12/93-99 | Yusuf's shirt, restoration of Yaqub's sight, family migration and reunion; vision fulfilment continues in 12:100
Qur'an | Divine revelation; Quran.com/Legacy Quran | Q 12:100-101 | https://legacy.quran.com/12/46-100 | parents/throne, fulfilment of the vision, gratitude for authority and interpretation, prayer to die Muslim
Qur'an | Divine revelation; Quranic Arabic Corpus | Q 40:34 | https://corpus.quran.com/translation.jsp?chapter=40&verse=34 | Yusuf came with clear proofs; explicit later reference to his death and messenger status
Sahih al-Bukhari | Muhammad ibn Isma'il al-Bukhari | Hadith 3382, Book of Prophets | https://sunnah.com/bukhari:3382 | authenticated lineage Yusuf ibn Yaqub ibn Ishaq ibn Ibrahim
Sahih al-Bukhari | Muhammad ibn Isma'il al-Bukhari | Hadith 3390, Book of Prophets | https://sunnah.com/bukhari:3390 | parallel authenticated lineage and honorific description of Yusuf's prophetic ancestry
Sahih Muslim | Muslim ibn al-Hajjaj | Hadith 162a, Book of Faith | https://sunnah.com/muslim/1/316 | Mi'raj encounter with Yusuf in the third heaven; report that he was given half of beauty
Al-Silsilah al-Sahihah hadith grading record | Muhammad Nasir al-Din al-Albani; Dorar indexing | no. 313 | https://dorar.net/h/HkZ4oSJu | Abu Musa report about Musa locating and removing Yusuf's bones; isnad graded sahih on condition of Muslim
Tafsir al-Tabari | Muhammad ibn Jarir al-Tabari | Commentary on Q 12:4; displayed page 235, pagination varies by edition | https://quran.ksu.edu.sa/tafseer/tabary/sura12-aya4.html | early classical identification Yusuf ibn Yaqub ibn Ishaq ibn Ibrahim; dream interpretation traditions
Tafsir al-Tabari | Muhammad ibn Jarir al-Tabari | Commentary on Q 12:100; displayed page 247, pagination varies by edition | https://quran.ksu.edu.sa/tafseer/tabary/sura12-aya100.html | parent/reunion interpretations including mother-versus-maternal-aunt variant
Tafsir Ibn Kathir | Isma'il ibn 'Umar Ibn Kathir | Commentary on Q 12:100; displayed page 247, pagination varies by edition | https://quran.ksu.edu.sa/tafseer/katheer/sura12-aya100.html | classical reunion interpretation and visibly conflicting chronology traditions; used as variant evidence, not fixed dates
Tafsir al-Tabari | Muhammad ibn Jarir al-Tabari | Commentary on Q 12:101; displayed page 247, pagination varies by edition | https://quran.ksu.edu.sa/tafseer/tabary/sura12-aya101.html | Yusuf's prayer, authority and connection with righteous prophetic forebears
Tafsir al-Sa'di | Abd al-Rahman al-Sa'di | Commentary on Q 12:4; pagination varies by edition | https://quran.ksu.edu.sa/tafseer/saadi/sura12-aya4.html | explicit methodological warning against filling the complete Qur'anic Yusuf narrative with unsupported Isra'iliyyat
A Cognitive Reading of the Qur'anic Story of Joseph | Philip Kennedy, New York University | Recognition in the Arabic Narrative Tradition, pp. 16-91 | https://www.cambridge.org/core/books/abs/recognition-in-the-arabic-narrative-tradition/cognitive-reading-of-the-quranic-story-of-joseph/0CEA5EACC8E0013B9171E16F85BE9AA6 | modern academic study of Surah Yusuf as an extended Qur'anic recognition narrative
Old Town of Nablus and its environs | UNESCO World Heritage Centre | Tentative List 5714 | https://whc.unesco.org/en/tentativelists/5714/ | Tell Balata/ancient Shechem archaeology; notes biblical traditions connecting Abraham, Jacob and Joseph to the site without proving an Islamic grave
Statement by the Director-General on violations of cultural heritage in the Middle East | UNESCO | 16 Oct 2015 | https://www.unesco.org/en/articles/statement-director-general-violations-cultural-heritage-middle-east | confirms contemporary heritage identity and religious significance of the site known as Joseph's Tomb in Nablus
Maqamat (Shrines) in Palestine | UNESCO World Heritage Centre | Tentative List 6952, 2026 | https://whc.unesco.org/en/tentativelists/6952/ | sacred-site continuity, reinterpretation/reattribution across traditions; explicitly includes Joseph/Yusuf among revered figures
UNESCO | Joseph's Tomb, Nablus cultural and religious heritage identity | https://www.unesco.org/en/articles/statement-director-general-violations-cultural-heritage-middle-east | supports present heritage-site identity, not authentication of the historical grave
Wikidata / OpenStreetMap | Joseph's Tomb, Nablus; Balata al-Balad | https://www.wikidata.org/wiki/Q1297538 | current mapped point and administrative location; not proof of burial authenticity
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