His father was Abd al-Qadir ibn Muhammad al-Asir, a merchant from Sidon who engaged in the trade of grains and wheat from his warehouse situated near the Mosque of the Sea, adjacent to the city's port.

He frequently participated in the public examinations held in the presence of the Egyptian governor, Muhammad Ali basha, at the schools, often proposing many of the questions to the students with the guidance of his teachers.

Subsequently, he assumed the role of the judge in the town of Bikfaya in the Matn district, which constituted the center of the Christian Qa'im Maqamiyya (sub-governorate) in Mount Lebanon during the tenure of its governor, Emir Bashir Ahmad Qaidbey al-Lam'i.

He sought to exert pressure on the Ottoman Empire by demanding the reinforcement of the autonomy of the territories under his control and the extension of his authority to encompass Tripoli, Beirut, Sidon, Wadi al-Taym, and the Beqaa Valley of Azizi and Baalbek.

[36] Upon al-Asir's arrival in Istanbul, students of knowledge promptly gathered around him, and he began holding study circles attended by prominent dignitaries, ministers, scholars, and some members of the Ottoman family.

[40] In his book Nafhat al-Basham fi Rihlat al-Sham, the scholar Muhammad Abdul Jawad al-Qayyati offers an additional rationale for al-Asir's return to Beirut, namely, his sense of loneliness and estrangement from his homeland and family.

[44] His passing was met with profound sorrow by the people of Beirut and the broader Levant, as numerous individuals had pursued their studies under his guidance and were keenly aware of his esteemed standing and contributions.

[46] The passing of Sheikh Yusuf al-Asir deeply affected his students and associates, prompting many of them to compose poems and write articles in his honor, celebrating his contributions to the dissemination of knowledge and culture and documenting his achievements and legacy.

[49] In his account, Egyptian traveler Abdul Rahman Bey Sami characterizes him as "humble and sociable," noting that "some said he never denied anyone who sought knowledge from him during his lifetime; he always responded to those who asked him, never sending anyone away empty-handed."

Sheikh Muhammad Abd al-Jawad al-Qayyati, who encountered him during his tenure in the Levant, referred to him as "the eminent professor, the brilliant scholar, and the renowned authority in research and writing.

Jurji Zaydan observed that al-Asir was "truthful in his promises, with a strong memory; when asked about any topic, he would provide a clear and concise answer, employing straightforward expressions to facilitate comprehension."

[52] Viscount Philippe de Tarrazi attested that he "passed away on November 28, 1889 / 6 Rabi' al-Awwal 1307 AH," and was lauded in all languages for his benevolent character, his asceticism in worldly matters, and his dedication to disseminating knowledge.

[55] Upon his return from Istanbul and subsequent settlement in Beirut, al-Asir became a highly sought-after figure among the modern schools established by Western missionaries or local communities, who competed to include him in their teaching faculties.

Both Vicomte Philippe de Tarazi and the scholar Al-Zarkali have noted that al-Asir served as the editor-in-chief of Thamarat al-Funun for a period of time, though some sources suggest that he only contributed specific articles.

"[66] Father Louis Cheikho observed that Muslim scholars of the Levant influence in elevating literature at the end of the nineteenth century, citing Shaykh Yusuf al-Asir as a prominent figure at the vanguard of this movement.

Among his most famous works is "Sharh Ra'id al-Fara'id," a comprehensive treatise on inheritance in Islam according to the Hanafi school of thought, which was the official madhhab of the Ottoman Empire.

Among the lawyers who studied under him at the School of Wisdom and elsewhere were Asaad Aql, founder of the newspaper al-Bayraq, and Wadie Naeem, who became a minister and a member of the Lebanese Parliament, and the father of Edmond Naïm, Governor of the Banque du Liban(1985–1991).

One notable student was Louise, the daughter of the French consul in Sidon and wife of Diab Effendi, head of the Foreign Affairs Office in the Mount Lebanon Mutasarrifate.

The objective of this movement was to liberate the Islamic countries in Maghreb, Central and South Asia, which were under the control of Western colonial powers, and to advance Muslims intellectually and spiritually.

He believed that politicians, including ministers and others, were responsible for the corruption and backwardness of the country and that they needed to be reformed, but the Sultan was the symbol of Muslim unity and the relic of Islam, so his position had to be preserved.

He posited that the primary causes of the Ottoman state's delay were the failure to adhere to the tenets of Shari'ah, which permitted the governors to act in accordance with their personal desires, thereby contravening the established rules.

The prisoner advocated for placing the most suitable individual in the most appropriate position and conferring upon them the requisite authority to fulfill their responsibilities, rather than transferring them from their post unnecessarily so that they can serve the people and reform their affairs over the long term.

He observed that Sultan Abdulmejid had bequeathed a national debt of four million liras, a portion of which was incurred during the Crimean War and the suppression of major sectarian strife in the Levant, as well as the subsequent efforts to address its consequences.

He posited that reform was a fundamental prerequisite for progress and growth in the Islamic world and that the failure to implement it was the root cause of the region's decline, fragmentation, and advancement of external powers.

He attributed the Russo-Turkish War, which had resulted in the depletion of the country's resources and human capital at the time of writing, to the failure of both politicians and the public to fulfill their obligations about reform.

He underscored the importance of electing individuals with laudable intentions and exemplary competence, who are concerned with the public good rather than personal interests, as a means of accelerating reform and fostering the country's enhanced progress and prosperity.

Al-Asir counseled the Ottomans to elect capable and competent individuals without succumbing to pressure from any official, particularly in light of the new governor of Syria (Midhat Pasha) being resolute in implementing the requisite changes.

[95] This brief volume, comprising 93 pages, represents al-Asir's response to Sheikh Nasif al-Yaziji's book, "Nar al-Qura fi Jawf al-Fara," which offers a critique of linguistic usage.

[96] This modest volume, comprising just 56 pages, was conceived as a rejoinder to Sa'id al-Shartouni's treatise, "Al-Sahm al-Sa'ib," which itself represented a critique of Ahmad Faris al-Shidyaq's work, "Ghuniyat al-Talib."

The book commences with an observation that the domain of inheritance law constitutes one of the most esteemed and comprehensive branches of Islamic scholarship, a view that is echoed by the Prophet, who advocated for its study and dissemination.