An Anachronism in the Qur’an: The Case of Dirhams in the Story of Prophet Yusuf

One of the notable historical inconsistencies found in the Qur’an involves the reference to dirhams—a form of currency that did not exist at the time of Prophet Yusuf (Joseph). This anachronism raises serious questions about the historical reliability of certain Qur’anic narratives.
The Verse in Question
The verse in Surah Yusuf (12:20) reads:
“And they sold him for a reduced price— a few dirhams— and they were, concerning him, of those content with little.”
— Qur’an 12:20 (Saheeh International)
This verse refers to the moment when Prophet Yusuf, after being thrown into a well by his brothers, was found and sold by a passing caravan for “a few dirhams.” However, this reference to dirhams as a form of currency at that time is historically inaccurate.
What is a Dirham?
The dirham is a silver coin that became widely used in the Islamic world after the advent of Islam, particularly during the Umayyad and Abbasid caliphates. The term itself is derived from the Greek word drachma, reflecting the coinage used in the Hellenistic and Byzantine periods.
Before Islam, Arab tribes may have used Roman or Persian currencies such as the dinar or drachma, but these were neither standardized nor referred to as “dirhams” in any consistent or official sense.
More importantly, dirhams did not exist as a formal or recognized currency in ancient Egypt, especially during the time of Prophet Yusuf, which is estimated to be around 1800–1600 BCE, during the Middle Kingdom or Second Intermediate Period of ancient Egyptian history.
Currency in Ancient Egypt
During the time of Prophet Yusuf, Egypt did not operate with coin-based currencies at all. Instead, the economy was based on barter and commodity exchange, with goods such as grain, beer, and livestock functioning as units of trade. A moneyless economy dominated by redistribution and rationing under central authority was the norm. Coinage itself was only introduced into Egypt much later—after the conquest of Alexander the Great, around 400 BCE, and became common under the Ptolemies.
Thus, the Qur’anic reference to the sale of Yusuf using “dirhams” represents a clear chronological error. It projects a 7th-century Arabian monetary concept back into a Bronze Age Egyptian context where such a system did not exist.
Implications of the Anachronism
The presence of anachronisms such as the use of “dirhams” in this story challenges the claim that the Qur’an is a perfectly preserved and historically accurate revelation. If the Qur’an is assumed to be the literal and timeless word of God, such historical inaccuracies warrant critical scrutiny.
This verse seems to reflect the socio-economic norms of 7th-century Arabia, rather than those of ancient Egypt. It suggests that the narrative was told or recorded in the language, culture, and monetary framework familiar to the Qur’an’s original audience, rather than reflecting the historical reality of the time of Yusuf.
A Pattern of Retrojection?
This reference to dirhams is not an isolated incident. Similar cases, such as the use of crucifixion as a punishment by Egyptian pharaohs (as discussed in Qur’an 12:41 and 20:71), also appear to retroject later customs into earlier historical contexts. These patterns raise the possibility that the Qur’anic narratives were shaped by the linguistic and cultural environment of early Islamic Arabia, rather than by the actual historical settings they describe.
Conclusion
The mention of dirhams in Qur’an 12:20 is a historically demonstrable anachronism. Coinage, let alone specifically dirhams, did not exist in Egypt during the time of Prophet Yusuf. This inconsistency calls into question the Qur’an’s claim of historical infallibility and suggests a degree of cultural projection in the formation of its narratives. For those engaged in critical analysis of religious texts, such instances are vital in understanding the human and historical dimensions of scripture.