The al-'Alami family of Jerusalem

آل العلمي بالقدس

The al-'Alami family of Jerusalem traces its descent to Ibn Mashish and was probably one of the Maghribi families that came to Jerusalem in the 14th century. Two sons of 'Alam al-Din governed the city and kept the sacred places of Jerusalem and Hebron in turn, and the family produced Sufi saints, lecturers and muftis into the 20th century 1.

Depth

At a glance

Era
The Gunpowder Empires
Region
Levant & Iraq
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Politics, governance and authoritySpirituality and Sufism

Overview

The al-'Alami family of Jerusalem traces its descent to Ibn Mashish and was probably one of the Maghribi families that immigrated to Jerusalem in the 14th century, although Mujir al-Din hints that it was of Turcoman origin. 1

Governors and keepers of the sacred places

Two sons of 'Alam al-Din, Musa (d. 802/1399) and 'Umar (d. 806/1403), succeeded one another as governors of the city (na'ib al-saltana) and as keepers of the sacred places of Jerusalem and Hebron (nazir al-haramayn). At least three other members of the family became chiefs of police (amir hajib) before the post was merged into the governorship, about 857/1453. 1

Sufi saints and teachers

Muhammad al-'Alami (d. Jerusalem 1038/1628) was one of the more famous Sufi saints of his day in Syria. He planned a mosque near the Place of the Ascension on the Mount of Olives. The Christians of Jerusalem first thwarted the plan by appealing to Constantinople, but he enlisted the support of Shaykh As'ad b. Hasan, the mufti of Constantinople, and the completed building, in 1025/1616, was called al-As'adiyya, where he was later buried. His teaching was carried on by his nephew Salah (d. 1055/1645), who was also Shadhili khalifa in Jerusalem. Eighteenth-century travellers mention several Alamis as lecturers at the Aqsa Mosque and as Hanafi muftis. 1

Return to public life

Early in the present century the Alamis returned to administrative life with Fayd Allah, who was also the author of a Qur'an concordance, Fath al-Rahman (Cairo, 1927, 1955), and with his son. 1

People and things also explored

Prophetic adab (proper conduct)· Ahl al-Diwan (those paid from the state register of soldiers and officers, and the rules of their conditions and distribution)· Ahl al-Hall wa al-Aqd (those who loose and bind: the men of power whose choice confirms the imam)· Ahl al-Mahalla (the people of a quarter, their imam, call to prayer, and their part in the oath and blood money where a body is found)· Akhi Baba (title of the guild shaykh and tanners' head)· Islamic management· Experience versus service, and self-development· The angelic and the satanic inspiration (lamma)

Sources

  1. Encyclopaedia of Islam, 2nd edition (Leiden: Brill, 1954–2008), 13 volumes , vol. 1 p. 374
Cite this page

islam.museum contributors. “The al-'Alami family of Jerusalem”. islam.museum, https://islam.museum/en/group/al-alami-family/. CC BY-SA 4.0. Last updated 2026-10-25.

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People

Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Prophetic adab (proper conduct)

The body of proper conduct the believer is commanded in his words, deeds and relations with God and His servants; from the formula 'whoever believes in God and the Last Day' in Abu Hurayra's hadith Ibn Rajab derives that these traits are of the traits of iman and that deeds enter into iman, dividing the hadith's three commands into what belongs to God's rights — speaking good or keeping silent — and what belongs to His servants' rights — honouring the neighbour, withholding harm from him and honouring the guest; he transmits Aswad ibn Asram's report of the Prophet's counsel 'do not say with your tongue except what is good and do not extend your hand except to good', and that the tongue's uprightness is of the traits of iman; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: speaking good or keeping silent, leaving what does not concern one, 'do not become angry', and loving for one's brother what one loves for oneself.