This line is amongst the more QUESTIONABLE of the lines on this site. REASON #1: The identification of the mother of Anthony Jansen Van Salee, aka The Turk (My 10th Great Grandfather) as a daughter of Sultan Zidan is not conclusive, and there are other theories. REASON #2: The Sharifian ancestry of the Saadid's was disputed by their rivals. REASON #3: The details of the Saadid's Sharifian ancestry are occasionally given as different (ie at Royal Ark, some even adding another 11 to 14 generations between the Saadid's and the prophets family). REASON #4: The two main branch's of Islam, Shia's and Sunni's, dispute some aspects of the genealogical relationships of some of these individuals.

many transliterations seen: Saadid, Sa'adid, Sâdia, Saadi, Saadite, Saadian, Sa'di, Sa'adian, Sa'diyans, or originally Bani Zaydan or Banu Zaydan descending from the Hasanides/Hassaniya.

Why so many versions of the name? And why so many similar versions of individual names below? Because all these are not only being translated but also transliterated from arabic, and there is no agreed upon system for doing that. Wikipedia gives the arabic form of Saadid (or whatever) as being " سعديون ". Now I do not speak nor read arabic but from what I have figured out from websites is that " سعديون " consists of 6 letters- sīn (ﺳ) `ayn (ﻌ‎) dāl (ﺪ‎) yā' (ﻳ‎) wāw (ﻮ) & nūn (ﻥ). Going through letter by letter and again using websources, sīn (ﺳ initial, or س) is usually transcribed as "s" or "sa" or "sād", `ayn (ﻌ‎ medial, or ع) indicates a glottal stop usually transcribed as "`" (though I should note that I do not understand the difference between this glottal stop and the hamza ء glottal stop), dāl (ﺪ‎) or dalet can be transcribed as "d" "ad" or "adin" with the last form being common in the Maghreb, yā' (ﻴ‎ medial non-connected, or ي) has many transcriptions it can be "y" "ī" "I" or even "e", wāw (ﻮ) also has many transcriptions, it is seen as "w" "ū" "uw" "iya" or even "o", and finally nūn (ﻥ) is transcribed as "n" or "`n". So we have S`dywn or S`adinywn or perhaps most instructive "Sa'adīiyan" (that one shows why the "i" must come through in any transcription/transliteration with that almost dipthong like "īi"), amongst many, many others. Further, bear in mind that writing in arabic omits short vowels (except in the most formal of writings such as in the Koran) so other a's e's i's u's and y's (I don't think there would be any o's in that) can be added as the reader wishes to make it understandable. Hence one can see why the numerous variations in transliterations are seen. Elsewhere Wikipedia has it as سعدي (same as the above just minus the wāw ﻮ & nūn ﻥ and so the yā' gets changed to a word-final non-connected form ﻱ) or السعدي (same as the previous but with the prefix of اﻟ "al" or "el" {essentially the difinite artice or "the"} and the sīn gets made into a medial form ﺴ though in this particular case since sīn س is a solar letter the definite article would get assimilated making the tranliteration for this one as-S`dī again adding short vowels as desired)
All the arabic versions throughout are from Wikipedia with my own attempts at transliteration.

(This lack of short vowels in common arabic writing is what has allowed dialect drift when it comes to "ibn", "bin", & "ben", all of which simply mean 'son of.' All three in arabic are simply بن or "bn" in strict transliteration.)

The Saadid ruled 1509-1659, either in parts or in all of Morocco. They descend from the Hasanides, who in turn descend from the Alids (descendents of Ali and Fatima daughter of the prophet), and thus from the Hâshimites of the Kurayshides tribe

The Hasanides came to the Maghreb "in the fourteenth century... The newcomers were the 'sons of Hassan', Maqil warriors sent from the east to support the upsurge, in turn, of the Moroccan Zenata. But once these Berbers had duly installed themselves in power, as the Merinid dynasty, they reacted against the Maqil, forcing them to migrate southwards. After a halt in the Dra'a-Tafilalet region, these began to move into the full desert"
    "This was not an invasion in the sense of the planned coherent incursions of the Moroccan sixteenth, nineteenth and twentieth century armies. The Hassaniya Arabs were poor -- and thus mobile and with nothing to lose -- and with recent practice in Morocco, were good fighters. The Hassaniya tribes took over the desert much as one or another group there had done so before and since .... these easterners understood the desert way of life and easily became part of it, rather than attempting to dominate and exploit the region.
    ...
    "Early in the sixteenth century a member of a Hassaniya family from the Wadi Dra'a was hailed as the mahdi and took over Morocco as the Saadian dynasty. This brought with it conflict with the Berbers of the Sus and, in the second half of the century, four expeditions to establish sovereignty over the desert and the Sudan." (Mercer, pg. 500 & 501)
"The Banu Zaydan had come to Morocco from the Arabian Peninsula during the 1100s (A.H. 500s) and settled in a small southern oasis where they made a name for themselves as religious scholars and holy men, speakers of the sacred tongie and descendants of the Prophet... They settled disputes, verified documents, taught in the Qur'anic schools, and oversaw the peaceful flow of trans-Saharan trade. Like other holy men, they sometimes traveled with the massive camel caravans to add their sacred stature to the more practical protection of the armed guards. The Banu Zaydan, like many holy lineages, were outraged by Portugal's occupation of Morocco's ports. They interpreted the attack as an assault on themselves and their fath and mounted a counteraassault." (Combs-Schilling, pg. 138-9 itself referencing Julien 1951-1952:222)
"The most striking characteristic of the Sa'di was their ability to use ritual to stablizie diffuse popular support, and on that stability to rebuild extremely healthy economic and political systems." (Combs-Schilling, pg 143)
"During the 1500s (A.H. 900s), the Sa'di were the single claimants to the caliphate, the only major Muslim rulers to call their own the supreme political position in Islam. No one else claimed this, not even the mighty Ottomans" (Combs-Schilling, pg. 146)

Moulay/Mawlay/Mulay, as is often seen, is not a part of the name but a title equivalent to 'Prince' given to all princes except those named Mohammed (and its variations), they instead are titled Sidi.

It should be noted that the Saadid's opponents claimed that they were not shariffian, but were rather descended from Haleema/Halimah/Haleemah bint Abdullah/Abi Dhuaib as-Sa'diyyah or bint Abi Dhuaib, one of the infant prophets nurse's, and thus of the Bana Sa'd ibn Hawazin (or Bani Sa'd bin Bakr) tribe. Presumably through her husband Al-Harith bin 'Abdul 'Uzza aka Abi Kabshah of the same tribe.
Disclaimer: Please bear in mind that I, the author of this website, am neither a Quranic studies nor an Islamic History expert, I have mearly attempted a brief summarization of the below genealogies into a format to match that of the rest of my genealogy site. I am aware that there is much more information out there and that much of the below is disputed and my use of these details as given are not a claim on authority regarding the matter. I am an outsider to the islamic community and nothing on this page is intended in a spirit nor manner of anything other than an attempt to synthesize and relay information. If something here is blatantly wrong then do please inform me, but if it is something that is in dispute between different authorities within the islamic world then please understand that I am attempting to represent all theories and again I am not claiming authority on any details or versions given below. Thank you.
Muhammad the Prophet never traced his ancestors farther than Adnân, and declared that all who went back further were guilty of fabrication and falsehood. "Beyond Adnân none but the Lord knows and the genealogists lie". (Dir. Of Royal Genealogical Data)
The question becomes at what point do you want to start disbelieving it? With Adnân as the prophet warned? I have various versions of the line supposedly back to Adam & Eve:
A) Adam/Adam Abu'l-Bashar & Eve -> Seth/Shith -> Enos/Yanish/Anush -> Cainion/Cainan/Quynan/Qinan -> Malalahel/Mehalaleel/Mahlil/Mahla'il -> Jared/Yard/Yarad -> Enoh/Enoch/Akhnukh -> Methysalem/Methuselah/Mattushalakh/Mutu Shalkh -> Lamech/Lamk/Lumuk -> Noah/Nuh -> Shem/Sceaf/Sam -> Arphaxad/Arpachshad/Arfakhshadh/Arfakhad/Apakshad -> Salah/Shalikh/Shelah/Shelach/Shale' -> Eber/’Aybar/’Ever/Abir -> Pelag/Falikh/Peleg -> Reu/Ra’u/Re’u -> Serug/Saragh -> Nahor/Nahur/Nachor -> Terah/Tarih/Terach/Ta'rikh/Tarih & Maria -> Abraham/Ibrahim Khalil-Illah & Sarai -> Ishmael/Isma’il/Yishmael & Ra’la -> Nabit -> Yashjub -> Ya’rub -> Nahur -> Mugawwam -> Udad -> ‘Adnân
B) Salah/Shalikh/Shelah/Shelach/Shale' as above -> ‘Abin -> Qahtan -> Jurham -> Mudad -> Ra’la & Ishmael/Ism’il/Yishmael as above
C) Eber/'Aybar/'Ever/Abir as above in 'A' -> Taligh -> Abraghu -> Sharu -> Tahur -> Terah/Tarih/Terach/Ta'rikh/Tarih as above in 'A'
D) Ishmael/Isma'il/Yishmael as above in 'A' -> Qidar -> Haml -> Sulayman -> Bunt -> Al-Hamis -> Al-Yasa' -> Awwad -> Adnan
E) Terah/Tarih/Terach/Ta'rikh/Tarih -> Ibrahim (Abraham) Alaihi Salam (as above) & Hagar -> Ishmael Alaihi Salam -> Qaidar/Haidir -> Aram -> 'Awda/'Adwa -> Mazzi/Wazzi -> Sami -> Zarih -> Nahith -> Muksar -> Aiham -> Afnad -> Aisar -> Deshan -> Aid -> Ar'awi -> Yalhan -> Yahzin -> Yathrabi -> Sanbir -> Hamdan -> Ad-Da'a -> 'Ubaid -> 'Aqbar/'Abqar -> Aid -> Makhi -> Nahish -> Jahim -> Tabik(h) -> Yadlaf -> Bildas/Shildas -> Haza -> Nashid -> 'Awwam -> (Obai ->?) Qamwal -> Buz -> Aws -> Sal(a)man -> Humaisi(') -> Add -> Adnan bin Add
F) Other versions add a generation (Hud) and switches the siblings Tarih & Haroun: Adam & Hawaw (Eve) -> Shiith (Seth) -> Anush -> Qinan -> Mahlabil -> Yard -> Akhnukh (Enoch or Idris) -> Mutwashlak -> Lamik -> Nooh (Noah) -> Sham -> Arfakshad -> Shalik -> Hud -> Abir -> Falikh -> Ra'u -> Saru' -> Nahur -> Haroun (brother of Tarih) & his 3rd wife -> Ibrahim/Abraham as above.
G) Adam -> Sheth -> Anwas -> Qinan -> Mahla'il -> Yarid -> Idris -> Matulsalk -> Lamik -> Nuh -> Sam -> Arfakhshad -> Shalikh -> Abir -> Falikh -> Ra'u -> Saru' -> Nahur -> Azar -> Ibrahim (as above) -> Ismail (as aove)
My 53rd/54th/55th/57th Great Grandfather (7x over), Adnan or ‘Adnân
Had 10 children:
My 52nd/53rd/54th/56th Great Grandfather (7x over), Ma’add or Ma'd or Fahar
Had 7 children:
My 51st/52nd/53rd/55th Great Grandfather (7x over), Nizar or Nazar
Had 4 children:
My 50th/51st/52nd/54th Great Grandfather (7x over), Mudar or Muzar
Had 2 children:
My 49th/50th/51st/53rd Great Grandfather (7x over), Ilyâs/Elias
Had 3 children, one source lists: while other sources have:
My 48th/49th/50th/52nd Great Grandfather (7x over), Mudrika or Mudrika ‘Amir or Madreka
One source says Had 2 children as follows: While another source says 5 children as follows:
My 47th/48th/49th/51st Great Grandfather (7x over), Khuzayma or Khazima or Khuzaiman or Khuzaimah
Had 3 children, one source has: While another has:
My 46th/47th/48th/50th Great Grandfather (7x over), Kinâna or Kinama
Had 7 children:
My 45th/46th/47th/49th Great Grandfather (7x over), El-Nadr or al-Nadr or Nazr
Also seen as An-Nadr (Qais) bin Kinana.
Had 3 children, one source has: While another has:
My 44th/45th/46th/48th Great Grandfather (7x over), Malik
Had 2 children:
My 43rd/44th/45th/47th Great Grandfather (7x over), Fihr or Fehr, aka Kuraysh
also seen as Fahr (Quraish) bin Malik
Founder of the Kurayshides tribe.
married Leila bin Al Hareth
Had 5 children:
My 42nd/43rd/44th/46th Great Grandfather (7x over), Ghalib
Married Atikah bint Yakhlud
Some sources say Had 4 children: while others say had 3 children:
My 41st/42nd/43rd/45th Great Grandfather (7x over), Lu’avy or Lu’ayy or Luwai or Lu'ai or even Lo'i
Married Mawiyah bint Ka'ab.
Had 9 children:
My 41st/42nd/44th Great Grandfather (5x over), Ka’b or Ka'ab
Married Makshiyyah bint Shaiban.
Had three children:
My 40th/41st/43rd Great Grandfather (5x over), Morra or Murra or Marrah al-Quraschi
Married 1st Hind bint Surair. Married 2nd Asma bint Sa'ad (other sources say Fatima bint Sa'd born circe 375).
Had three children:
My 39th & 40th Great Grandfather (4x over), Kilab
also seen as Kilab bin Murra Fatimah bint Sa'ad.
b. abt. 365, died circa 400.
Two Children:
My 38th & 39th Great Grandfather (thrice over), Kusayy or Qusayy (Zayd) “Mujammi” or Qusai (Zaid) bin Kilab
born abt. 400. Married to Hobba (dau. of Heleil, King of the Khozâite) or Hubai bint Hulail
founder of the Tribe of Quraish.
Governor of Mecca (440)
had 6 children:
My 37th & 38th Great Grandfather, ‘Abd Manâf/Menâf or 'Abd Manaf (Al Mugheera) or Abd-e-Manaf
c. 430. Married 1st Atika bint Murrah, m2. Waqidah bint'Amr, m3. Hind bin Ka'ab had several children:
  • ‘Abd Shams, m1. Ta'juz bint Ubaid, m2. Ablah bint Ubaid, m5. ?
    • 'Abd Al Uzzah
    • Amah
    • Umayya al Akbar
    • Umayya (Al-Asghar), founded the Omayyads/Umayyad
    • Habib, m. Fatima bint Al Hareth
    • Rabi'ah (?) father of Utba
  • Naufal/Nawfal
    • Addi
  • Hâshim
  • El-Muttalib/'Al-Muttalib, d. in Bardman in Yemen. m. Khadijah bint Su'aid. He brought his nephew 'Abdul Muttalib to Makkah.
    • Abbad
    • Al Hareth
    • Abu Ruham
    • Al Abla
  • Hala
  • Barra
  • Tumadar
  • Qilabah
  • Hayyat
  • Hala
  • Um Sufian, m. Subai' bin Habib
  • Ritah, m. Mu'ait bin 'Amr
    • Hilal bin Mu'ait
 My 37th Great Grandfather, Adb or 'Abd al-Uzza
born circa 515
One child:
  • Asad
My 36th & 37th Great Grandfather, Hâshim or Hæshim ‘Amr or Hashim ibn Abd al-Manaf
Died 497 in Gaza. Married Salma bint Amr of Madina (or Atiko of the Bani Cays Aylân) (or Salma bint 'Amr from Bani 'Adi bin an-Najjar, dau of Amr bin Zeid & Umairah bint Sakr), m2. Waqidah bint 'Amr, m3. ? bint Adi bn Abdullah
other sources say born 464 and died 524 AD.
Founder of the Hashimites Clan or progenitor of the Banu Hashim clan if you prefer.
had nine (4 sons’s & 5 daughters) children:
  • ‘Abd al-Muttalib
  • Asad
    • Fatimah, d. 626
    • Hunain
  • Abd Ceifi Amr or Abu Saifi
    • 'Amr
  • El-Schifâ
  • Rocayya or Ruqyah
  • Hayya or Jannah
  • Khalidah
  • Da'fah or Da'ifa
  • Nadla
  • Al-Shifa or Ash-Shifa
My 36th Great Grandfather, Asad
at least 2 children:
  • Khuwailid
  • 'Amr ibn Asad
My 35th & 36th Great Grandfather, ‘Abd al-Muţţalib or Abdu'l-Muttalib, Aka Scherba/Shêba al-Hamd, aka Shaiba ibn Hashim, aka 'Abdul Muttalib (Shaybah)
Raised in Madinah in his maternal grandfather's house, brought to Makkah (Mecca) by his uncle Al-Muttalib. Named "shaiba" for the white hair on his head at birth.
500-579? Married 4 times: Fatima/Fathima (Salma) bint ‘Amir of Ben (SEE ABOVE), Nutayla, Hala aka Halah bint Wahab, & Cafiyya.
1st Imam, 4th Caliph.
Had 16 children, 10 sons and 6 daughters, though other sources give additional children (most not clear which is with which wife):
  • al-‘Abbâs, d. 653AD/32H, m. Umm El-Fadl Lubaba, founded the Abbasids
    • 'Abd Allâh or Abdullah or 'Abdullâh asSaffâ or Abdul Abbas Saffah, 1st Abbasid Caliph 750-754
    • 'Abddullâh al-Manṣûr, or Abu Jafar Mansur, 2nd Abbasid Caliph 754-775
  • Abd/Abu Lahab (Abdul Uzza), m1. ?, m2. Umm Jamuil bint Harb, concubine Thuyebah (Was her son Masrouh fathered by Abu Lahab?)
    • Durrah, m. Safwa bint Asad
    • Utbah, m1. Umm Abbas, m2. Ruqaiyyah bint Muhammad (d. 624)
    • Utaibah
    • Mu'tab
  • ‘Abi/’Abd Allâh (son w/Fatimah)
  • Abû Tậlib (son w/Fatimah)
  • El-Hârith/Al-Harith, who had descendents inc.:
    • Nawfal (father of al-Mughirah who married Umamah - below)
  • Hamza or Hamzah (son of Halah or Fatima?), m. Salma bint Umays (half-sister of Maymuna bint al-Harith and sister or half sister Zaynab bint Khuzayma, spouses of the prophet)
  • El-Zobeir or Al-Zubair or Az-Zubair, had descendents
  • Umaymah/Umaima/Omaima, m. Jahsh ibn Ri'ab al-Asadi or Jash bin Riyah
    • Zainab, m. the prophet Muhammad
  • Umm Hakim/Al-Hakim aka al-Bayda' (the fair one), m. Karir ibn Rabi' ah ibn Habib ibn 'Abd Shams
  • Barrah, m. 'Abdu 'l-Asad ibn Hilal al-Makhzumi
    • Abu Salamah, m. Umm Salamah
  • 'Atikah, m. Abu Umayyah ibn al-Mughirah al-Makhzumi
  • Safiyyah/Safiyah, m1. al-Harith ibn Harb ibn Umayyah, m2. al-'Awwam ibn Khuwaylid or Al-Awwam bin Khuwailid. See to the right.
    • az-Zubayr (son of al-'Awwam ibn Khuwaylid, d. 36 AH), Companion of the Prophet, m. Asma bint AbuBakr. See to the right.
  • Arwa, m. 'Umayr ibn 'Abdi 'l-'Uzza ibn Qusayy
  • Ghidaq
  • Maqwam
  • Safar (or Saghbal?)
  • Zahrah (?)
  • Kush (?)
  • Nowfal (?)
  • Abd Al-Kaab (?)
  • Al-Mugheera (?)
  • Maymunah (?), m. Riyah (?)
    • Jahsh (?)
My 35th Great Grandfather, Khuwailid/Khuwaylid
Married Fatimah bint Za'idah (see above)
Children:
  • Al-Awwam, m. Safiya bint Abdul Muttalib, see to the left.
    • Al-Zubair, Companion of the Prophet, m. Asma bint AbuBakr. see to the left.
  • Hala, m. Rabi'/al-Rabee ibn 'Abdi 'l-'Uzza ibn 'Abd Shams ibn 'Abd Manaf
    • Abu 'l-'As/al-Aas, m. Zainab dau. of the Prophet (see below to the left)
  • Khadijah
My 35th Great Grandfather, ‘Abi/’Abd Allâh or Abdullah
m. Amina/Aminah bint Wahb or A'amina Al-Zahriya bint Wahb (SEE ABOVE), d. 570
Born circa 530, died 576.
Was to of been sacrificed in fulfilment of his fathers pledge to God but was spared, much like Ishmael.
Father of: Mohammed/Muhammad the Prophet, SAW/pbuh
My 34th Great Grandfather, Abû Tâlib
Born 540. Died 619/620.
Married Fatima/Fatimah bint al-Asad (or bint Asad) and had 6 children:
  • ‘Alî
  • Djafar/Jafar/Ja'afer (d. 629), m. Asma' bint Umais (dau. of Umais bin Ma'ad & Hind bint Awf)
    • Abdullah Al Jawad, m. Umm Kulthum bint Ali or Zaynab bint Ali?
    • Muhammad, m. Umm Kulthum bint Ali
    • Awn, m. Umm Kulthum bint Ali
  • Tâlib/Taleb
  • Aqil/Aqeel (d. 680)
    • Muslem/Muslim
    • Muhammad
    • Yazid
    • Issa
    • Ramlah, m. 'Amr bin Al Hasan
  • Fakhitah Um Hane (d. 661), m. Hubairah bin Abu Wahab
  • Jumanah, m. Al Mughirah Abu Sufiyan
My 34th Great Grandmother, Khadijah aka Tahira
556-633. Married 1st Abu Hala bin Zurarah, Married 2nd Ateeq bin Aidh Makhzumi, Married 3rd, 595 to the Prophet Mohhammed
5, probably more, children. Identity of the father of some daughters is disputed between Sunni's and Shi'a's, some even view some of the daughters as nieces of Khadijah and others that Abu Hala and Ateeq were not her (earlier) husbands, but were her brothers-in-laws:
  • Hala bin Abu Hala
  • Hind bin Abu Hala
  • Hinda bint Ateeq
  • Rukayya Ibn Muhammad, m. 'Uthman of the Omayyads, the 3rd Caliph 644-656
  • Fatima
My 34th Great Grandfather, Mohammed/Muhammad the Prophet, SAW/pbuh
SAW/pbuh= two commonly seen exhultations for giving proper respect to his memory. "pbuh" is often seen in english writing for "Peace be upon him". SAW is a way of giving the arabic "may Allah exalt the mention of his name at the highest Angelic Sphere" but given the transliteration difficulties I mention on the intro to this page it is seen in many many forms, one just for example is: Sallalahu Alaihi Wa Sallam.
Born 569/570/571. Died 8 June 632.
Raised first by his grandfather, then by his uncle Abu Talib.
Before his divine role as Messenger, he was called "Al-Ameen" or "the Trustworthy" by his fellow citizens. (source Naqobatul Asyrof Al-Kubro quoting Fazli Sameer
Married twelve times: m1. 595 Khadîja (d. 619), m2. 622 Sauda/Sawda/Sawdah (dau. of Zama/Zam'a, d. 674), m3. 623 Aïcha/‘Â’isha/'Aish'ah (dau. of ‘Abû Bakr the 1st Caliph 632-634 & Um Ruman, d. 623), m4. 625 Hafsa/Hafsah (dau. of ‘Umar I, 2nd Caliph 634-644, b. 604, d. 678 or 665), m5. 626 Hind (Umm Salamah) or Umm Salaina (Hind binth Abu Umayyah bin Al-Mughirah bin Abdullah bin Umar bin Makhdum, for Abdullah bin Umar bin Makhdum see above, Is this the same as Umm Salama Hind bint Abi Umayya widow of Abu Salamah above?), m6. 627 Zainab bint Khuzayma (dau. of Khuzayma/Khizaimah bin Al Harith & Hind bint Awf, d625), m7. 628 Djuwairiya/Juwayriya/Juwairiyah (dau. of al-Harith, d. 676), m8. 629 Ramlah (Umm Habibah)/ Umm Mabiba (dau. of Abu Sufyan/Sufiyan), m9. 629 Maimunah/Maimouna/Maymuna bint al-Harith (dau. of Al-Harith bin Hazen & Hind bint Awf, d. 671 and thus half-sister of the above Zaynab bint Khuzayma), m10. 629 Safiyah/Safiya/Safiyya (dau. of Huyayy/Huyai bin Akhtab bin Akhtab, d. 670), m11. Asma' (dau. of Al Ni'man), m12. Um Shuraik (dau. of Zawdan), m12. Khawlah (dau. of Al Huzail), m13. 632 Marya/Marie/Maria al-Qibtiyya (aka Mary the Copt), m14. Raihana (dau. of Sham'oun bin Zaid An-Nadriyah, d. 632), m15. 626 Zainab/Zaynab (dau. of Jahsh bin Riyah b. 590, d.641), was to of married Qutaylah (dau. of Qays and sister of al-Ash'ath, remarried 'Ikrimah) before his death, and may-have divorced her.
Had several children: (Which child was with which mother?)
  • Al Taher?
  • Zayd (adopted), 627 (b? d?)
    • Usama ibn Zayd
  • Zainab, d.629/630 AD (8 AH), m. Abu 'l-'As/al-Aas ibn Rabi'/al-Rabee ibn 'Abdi 'l-'Uzza ibn 'Abd Shams ibn 'Abd Manaf
    • Ali, d. 630 (8 AH)
    • Umamah, 685 (d?), married 1st Ali, 2nd al-Mughirah ibn Nawfal ibn al-Harith ibn 'Abdi 'l-Muttalib
  • Umm Kulthûm/Umm Kulthum/Kalthum, d. 630 (9 AH), married the caliph Othman/'Uthman OR m1. Utaybah bin Abu Lahab, div., m2. Othman/'Uthman/'Utman ibn 'Affan (after the death of Ruqayyah), 3rd Omayyad Caliph 644-656
    • Ayyub (dau. w/Utaybah), m. 'Abd al-Malik (son of Marwân I & Aisha, see just below), 5th Ommayad Caliph 685-705
  • Rukayya/Ruqayyah/Ruqaiyah, (dau. w/ Khadîja), d. 624 (2 AH), m1. Utbah bin Abu Lahab, div., m2. Othman/'Uthman/'Utman ibn 'Affan, 3rd Omayyad Caliph 644-656
    • Abd-Allah ibn/bin Uthman, d. ae 2
    • Aisha, m. Marwan I ben Hakim aka Marwân I ibn al-Ḥakam, the 4th Omayyad Caliph 683/4-5 (al-Ḥakam & 'Affan, parents of the Caliph's Marwan & Uthman, were brothers, sons of Abûl'Âs ̣ibn Umayya)
  • al-Kasim (‘Abd Allah) ben Muhammad
  • Ibrahim (dau. w/Marie)(630-631)
  • Fâţima (dau. w/ Khadîja)
  • 'Abdullah (Taiyib), d.615 in childhood
  • Qasim (1st son w/ Khadîja), d. 605 aged 1
  • Abd-Allah (2nd son w/ Khadîja), 615 (b? d?)
  • Adopted one child: El-Haris
My 33rd Great Grandfather, ‘Alî or Ali—Ben-Abou—Thaleb, “The accepted of God” or Ali ben Abu Talib or Ali bin/ibn/ben Abī Talib
And
My 33rd Great Grandmother, Fatima "Ey-Zarah" or "Zahra" meaning "The Pearl"
Fatima, of course, was the daughter of the prophet Muhammed, 605-634. Other sources instead have her as Mohammed's daughter with Safiya but have that Safiya is the daughter of Yahya(h) son of Akhtab and that Akhtab later became the Jewish Exilarch Mar-Zutra III
Ali (599/600-661) (علي بن أﺑﻲ طالب or 'li bn 'bi Ṭalb or 'Ali bin/ibn 'Abī Ṭâlib) was the 4th Caliph (656-659), deposed but continued for the Shî’ites as the 1st Imâm until his assassinated in 661.
They married 624.
Founder of the Alids
Ali was married five times: m1. 624 Fâţima "Ey-Zarah" ("The Pearl", daughter of the prophet), m2. Um-al-Banin (same as Umamah, granddaughter of the prophet, see above), m3. Fatima bint Hizam al-Kilabiyya aka Umm Banin bint Hizam aka bint Kharam, m4. Leila bint Masoud, m4. Khawlah bint Ja'afer Al Hanifiah, m5. Al Sahba'bint Rabi'ah, m6. Asma'bint Umais (dau. of Umais bin Ma'ad & Hind bint Awf, widow of ‘Abû Bakr the 1st Caliph), m6. El-Hama Ciyya or Bent al-Hanafiyya, m7. Umamah bint Zainab? Had 36? children most, if not all, with Fatima. While the daughters with Fatima are widley accepted the identity of other daughters and even some of the sons is in dispute, my attempt at a list here is in no way a claim of authority.
My 32nd Great Grandfather, al-Hạsan I El-Sibt or Hosein or El—Hosein-es-Sebet “The Nephew”
Born 625. died 669.
Caliph? 656-659, abdicated 659, 2nd Imâm 661-669.
Wikipedia has الحسن بن علي بن أﺑﻲ طالب which would seem to be: Al-Ḥsn bn 'li bn 'bi Ṭalb (or after adding vowels- Al-Ḥạsan bin/ibn 'Ali bin/ibn 'Abī Ṭâlib)
said to have had 90 wives, three wives are relevant: Umm Ishâc, Chanla, & Zhâdah/Zhadeh Kândâria or Ja'da bint Al-Ash'ath ibn Qays.
Some say he was poisoned by one of his wives at the instigation of the Caliph Mu’uwiya, but they disagree as to which wife.
Had 12 children, 8 sons and 4 daughters:
My 31st Great Grandfather, El-Hasan II or Hana-el-Muthna or Al-Hasan el-Muthanna or Hassan Musna, "The Striker"
m. Fatima, d. 719
Survived the battle of Karbala.
Had 11 Children:
My 30th Great Grandfather, Abdallah I El-Kamil or Abdullah-el-Kamel "The Perfect"
c. 752
married Atika
Eight Children:
My 29th Great Grandfather, Muhammed El-Nafs El-Zahiyya or Mohammed "The pious and just soul"
c. 784
Founder of the Hasanides.
My 28th Great Grandfather, Abdallah El-Aschtar
My 27th Great Grandfather, Muhammed
My 26th Great Grandfather, El-Hasan El-A'war
Three Children:
My 25th Great Grandfather, Muhammed El-Naqib
My 24th Great Grandfather, Ahmed
My 23rd Great Grandfather, Muhammed
Three Children:
My 22nd Great Grandfather, Muhammad
Two children:
My 21st Great Grandfather, Ahmed/Ahmad
founder of the Saadid dynasty, of the Hasanides (9th Generation)
Had one known child: Zaïdan
My 20th Great Grandfather, Zaïdan/Zaydan
13th Century
I presume it is this individual for whom they are named Bani/Banu Zaydan.
Had one known child: Makhleif
My 19th Great Grandfather, Makhleif/Makhluf
Had one known child: Ali
My 18th Great Grandfather, Ali
Had one known child: Abd El-Rahman
My 17th Great Grandfather, Abd El-Rahman
Had one known child: Muhammed
My 16th Great Grandfather, Muhammed
Had one known child: El-Ka’im
My 15th Great Grandfather, Abu Abdallah Muhạmmed I al-Qâim/El-Ka’im El-Mahdî of Tagmadert
Born c. 1475. Died 1517, Buried originally at Afughal where "His followers buried him at al-Jazuli's side" (Combs-Schilling, pg. 141), reburied by his son al-A'raj at Marrakesh at the Saadian tombs.
Abu Abdallah (and various other transliteration versions) = "Father of the Servant of God"
sultan of Morocco 1510/1-1517.
head of the Zawiya Tagmadart, though he is named as "Sharif M'ḥammad ibn 'Abd al-Rahman al-Zaydani (d. 1517)" and that Zawiya Tagmadart "was located in the middle Dar'a valley near the modern town of Zagora. (both from Cornell, pg.397)
Sent his son's to Fez where they established themselves as teachers of religion and literature. "Although the Sharifs of Tagmadart had great status within their own region, they were nonetheless considered genealogically inferior to their distant cousins in Tafilalt, a situation reflected by the fact that the two sons of Sharfi M'hammad were to receive most of their formal education and religious instruction at the hands of Sheikh ['Abdallah ibn 'Umar] al-M'daghri rather than from their father. " (Cornell, pg. 397)
had a reputation for honesty and During a visit to Medina supposedly had a prophetic vision which the Sufi's said meant that "his two sons would have an important future in his [home] country", and upon his return to Tagmadert the people believed him and gave him the Madhist title "al-Qaim bi Amrillah" (the one called by God). Led his people and the Masmuda Berbers of Tidsi in a jihad against the Portuguese at Agadir and other coastal towns.
"Abu 'Abd Allah Muhammad al-Zaydani was born in the mid-1400s (A.H. 800s), in the middle of the crisis. A member of the Bani Zaydan family, he was a sharif, descended from the Prophet through the bloodline of Muhammad's elder grandson, Hasan." (Comb-Schilling, pg. 138)
"Abu 'Abd Allah's call to political leadership came in a time-honored Moroccan tradition, when he was in the holiest of places participating in the holiest of rites; it occurred while he was in Makka making the pilgrimage. In a dream, God told Abu 'Abd Allah that his two sons would spearhead the ouster of the Portuguese from Moroccan soil. Inspired, Abu 'Abd Allah returned to southern Morocco and moved from the relatively isolated oasis where he lived to the thriving commercial center of Tidsi (near present day Tarudant). there he showed what was to be his earmark, his ability to translate his partiline's sacred credit into lines of access to concrete military and economic supports." (Comb-Schilling, pg. 139)
"He Allied himself with powerful tribes in the area and made use of the fighting potential that inhered in their patrilineal organization. he began to collect funds from local people sympathetic to his cause, and with the money bought European firearms. Slowly, he began to build an important regional opposition movement." (Comb-Schilling, pg. 139, itself referencing Brignon et al. 1967:205-234)
"Supported by the nomads of the south, and with the help of gold sent from the western Bilād al-Sūdān, which enabled him to obtain weapons, the chief of the Banū Sa‘d - or Sa‘dis - fought against the Portuguese of the Agadir region, and proclaimed himself in 915/1509 independent ruler of Sūs, supported by the marabout of that country, Sīdī ‘Abd Allāh b. al-Mubārak. Bearing the impressive titile of Sharīfs, the Sa‘dīs rallied to their cause a fair number of the southern tribes, made Taroudant into a formidable stronghold, then, having secured their rear, occupied Tafilelt and all the southern fring of the High Atlas." (Cambridge, pg. 240)
"In 1510 (A.H. 916/17), the prominent Sufi mystic and brotherhood leader Sayyid Baraka greatly enhanced Abu 'Abd Allah's credit by publicly proclaiming him leader of all the Sus. In confirmation, local tribes from throughout the region came before Abu 'Abd Allah and swore formal oaths of allegiance. To commemorate the occasion, he took a new name, by which he was thenceforth called, and which indicated his political-religious aspiration: al-Qa'im bi 'Amr Allah, 'One Who is Steadfast by the Command of God'"(Comb-Schilling, pg. 139, itself referencing Cornell 1986:33)
The Portuguese viewed the masters of Zawiya Tidsi (sheikh Barakat ibn Muhammad al-Tidasi who d.1511) and of a Zawiya near Massa (sheikh M'hammad-u-M'barak al-Aqqawi) "to be similar in status to clerics of the Catholic church" and "and refused to recognize indigenous pattern of authority and would not deal with [them] in any official capacity, giving the excuse that only a "prince" had the right to sue for peace." "After the Berber notables of the Sus had turned against unsuccessfully to sheikhs Barakat and M'barak for political leadership against the Portuguese in 1509, the latter suggested that they rally behind an acceptable "prince"- the Sharif Abu 'Abdallah al-Zaydani of Tagmadart. This recommendation was followed in 1510 by a formal bay'a, or declaration of allegiance, attended by delegations from the principal tribes inhabiting the Sus valley and Gazula, which was held at Tidsi under the auspices of Sheikh Barakat. After being formally invested as the military commander of the entire Sus region, the Sharif chose to designate himself by the millenarian title, al-Qā'im bi Amri'llāh (One Who Has Arisen by the Command of God)." (all quoted or paraphrased from Cornell pg. 397-8)
In 1511 "made a precipitous attempt to take the Portuguese feitoria of Santo Cruz do Cabo de Gué by storm, but were beaten back by the fire of the garrison's arquebuses and cannons, said by the fleeing Moroccans to be "mouths of the devil."" (Cornell pg 398)
"After the temporary halt in operation caused by the withdrawal of the Ahoggwa ... to which the town of Tidsi belonged, the Susi confederation against Portuguese expansion was reformed in late 1512 after the arrival from Fez of al-Qa'im's two elder sons, Ahmad al-A'raj (the "Lame") and M'hammad al-Sheikh (later to take the title, "Al-Mahdi"), who bore from the Wattasid court the white flag and drum that symbolized their newly acquired status as quwwād, or military leaders. With Sa'did pretensions now legitimized by what passed for central authority at that time, the earlier alliance ... was reconstituted, with the difference that al-Qa'im now served as a figurehead and adviser beside his eldest son .... Tidsi having resubmitted in 1513, followed by Taroudant in 1514, the focus of military activity moved north to Haha, where al-Qa'im established himself at Afughal (south of present-day Essauira), the burial place and former zawiya of the great Sufi sheikh, Muhammad ibn Sulayman al-Jazuli (d. 1465)." (Cornel pgs. 398-399)
"In 1513 (A.H. 919/20), the One Who is Steadfast by the Command of God made a bid for national recognition. He traversed the High Atlas Mountains and entered the hearland plains, settling at Afughal." [The holy resting site of] "... the most important political and religious leader of the previous age, al-Jazuli." (Combs-Schilling, pg. 140)
It was al-Jazuli, who in response to "... the formal secession of Safi from the Marinid state and the signing of a treaty of alliance between its ruler and King Alfonso V in 1460" (Cornell, pg 381) and its brief independence 1460-1508, and that "Safi's commercial treaty with Portugal ... became the stimulus for a call to jihad by the great Sufi sheikh Muhammad ibn Sulayman al-Jazuli, an act that led to the creation of the Sa'did polity in the Sus." (Cornell, footnote on pg 412)
"With al-Jazuli's sanctity supporting him, al-Qa'im set about consolidating the practical foundations of his position in the central plains. He allied himself with the two large tribal confederations in the region, the Haha and the Shiadma, known for their military strength and their long-time resistance to the Portuguese, and continued to buy European firearms that entered Morocco at the nearby port Tarkuku. His political movement began to take on transregional dimensions." (Combs-Schilling, pgs 140-141, itself referencing Cornell 1986:36)
Had two sons:
My 14th Great Grandfather, Abu Abhallah Muhammed I/II al-Mehdi/al-Mahdi El-Asghar El-Amghar (later same as Mahạmmad ash-Shaykh or Mohammed ash-Sheik ash Sharif al-Hassani al-Darai at-Tagmadert)
Born c. 1500, m. Messaouda, murdered 1557 and buried in the Saadian Tombs of Marrakech
al-Shaykh= "The Leader"
sultan 1517-1557, (Co until 1543?), Co-Sultan of Morocco 1517-1540, Sultan of Morocco 1540-1557 (in Marrakech and Fez from 1549).
He and his brother were teachers of religion and literature at Fez and convinced the Wattasid sultan to allow them to carry out their jihad in the Sous, and after establishing their authority their and forcing the Portugues out of the coast they took power in Marrakech.
"Al-Shaykh was greatly venerated by the population. many regarded him as a mighty wizard who had the ability to perceive hidden realities. His presence was thought necessary for the victory of his troops; al-Shaykh personally led his men in battle and promised that he would 'never break his word nor his lance'. According to remebered history, he never did." (Combs-Schilling, pg. 143, itself referencing Chronique de Santa-Cruz 1934 [1500s]:45-47)
"Despite the military successes scored by Ahmad al-A’raj against the Portuguese and their allies in Haha and Dukkala, the real foundations for the social and economic changes that were to make the Sa’dids exceptional during this period were being laid by his younger brother M'hammad al-Sheikh, who had ruled over the Sus from Taroudant since 1514. Indeed, the subsequent history of Morocco to the turn of the 17th century was largely dominated by the actions of this remarkable man and his strong-willed sons, who, conceptually far apart from their contemporaries in the still kin-based and tribal society in which they lived, were able to guide the state they created toward an (all too brief) era of technological innovation and social change unparalleled elsewhere at that time in the Arabic-speaking world. A valiant fighter, military genius, litterateur, and innovative administrator with a keen understanding of commerce and the politics of European mercantilism and imperialism, M'hammad al-Sheikh was noted even among his Portuguese adversaries as a man of honor and inherent nobility. The Chronicle of Santa-Cruz mentions that he was held in both awe and fear by the people of the Sus, who considered him a "great sorcerer" able to perceive hidden realities. Because of this reverential regard for the young Sharif's baraka, M'hammad al-Sheikh's presence in battle was crucial to the morale of his troops and was also seen as sufficient in and of itself to ensure a Moroccan victory." (Cornell, 1990, pg. 399)
"As historian Vincent Cornell argues (1986), al-Shaykh was a man born before his time. In truth, he was a man unusual in any time, one who captured the forces of history and bent them to his own design." (Combs-Schilling, .g 143)
"Aware that European successes in battle were due to their technological and tactical superiority in firearms, M'hammad al-Sheikh and his brother initiated the exchange of raw materials for guns with Genoese and Spanish merchants, who defied Portuguese patrols ... To train Moroccans in the use of these firearms and other types of military technology, the Sharif hired Ottoman mercenaries from the corsair states of the central Maghrib and encouraged Christian renegades and merchants to accept Islam and settle in his domains by assuring them of state employment at high wages." (Cornell, 1990, pg. 399-400)
In 1511 the Sa'di had been repulsed from their attack on Agadir (Santa Cruz) due to the Portuguese's superior firepower, "Once in power, al-Shaykh set out to rectify the matter. He exchanged raw material with Genoese and Spanish merchants for European firearms. He had designs of firearms drawn and began manufacturing them in southern Morocco. By 1534 (A.H. 941/42), al-Shaykh was turning out cannons, rifles, and ammunition of Portuguese quality in the Moroccan city of Tarudant. he also expanded the size of the military and made it more efficient by organizing it along Ottoman principles." (Combs-Schilling, pg. 143, itself referencing Cornell 1986: 36)
For more on his various millitary inovations, see Cornell, 1990, pages 400-401.
Deposed his brother (al-A'raj) and defeated the Portuguese at Agadir in 12 Mar. 1541 (note- possibly confusing with his father?) leading to their withdrawl from Safi and Azemmour (Oct. 1541).
"The prestige of the Sa‘dīs was increased still further by their campaigns against the Protuguese settlements: after the fall of the Cape of Aguer (Agadir) wihch fell into their hands in 947/1541, Safi and Azemmour succumbed in 948/1542, al-Qaṣr al-Ṣaghīr and Arzila in 955/1549. The Portuguese domination of the Atlantic coast came to an end, and from that time Moroccan privateering was resumed from the ports of Salé and Larache, while the export of the sugar of Sūs and the gold of the Bilād al-Sūdān to France and England enabled Moroccan navigation to make a beginning again, with renewed vigour." (Cambridge, pgs. 240-1)
To prevent the Wattasid rump state from allying with the Spanish and Iberians, he attacked Fez in September 1545 at the battel of Darna, capturing the Sultan of Fez, freeing him in 1547 in exchange for lands (including Meknès) near to Fez, eventually returning to besiege Fez in 1548 with the assistance of the Shadiliya marabouts (formerly some of the Wattasids closest allies) against the Wattasids, Qadiriya marabouts, and Turks and captured Fez/Fes on Feb. 18, 1549 with the help of the Wattasid's former close allies (according to Cornell).
"The Sherief, as the saieng goith here, hath lately usurped into his hands both the kingdome of Fez and sundrie other Estats of Barbery; and being thereby growne to great power, he is not a little feared in Spaine, speciallie because he hath in rediness a gret armie of both horsemen and footmen, and preparith sundre vessells, wherewith it is supposed he mindeth to passe into Spain" (Francis Yaxlee to William Cecil, June 7, 1549, quoted in Les sources inédites de l'histoire du Maroc, première série, Dynastie saadienne (Angleterre) Paris 1918, vol. 1, p. 11 in turn relayed in Cornell, 1990, pg. 416).
"Strengthened as he was by these successes, nothing hindered the Sa‘dī Sharīf, Muḥammad al-Mahdī, from turning his attention to the Wattasid Bā Ḥassūn, the brother of Muḥmmad al-Burtughālī (page authors note: Apparently the same individual as Sultan/Amir Muḥammad II) and driving him out of Fez (955/1549). Unable to obtain help from the Spaniards, Bā Ḥassūn turned to the Turks of Tlemcen and of Algiers. ... succeeded in retaking Fez in the name of Bā Ḥassūn (960/1553), ... But Bā Ḥassūn was killed soon afterwards during a battle against the Sa‘dīs (14 Shawwāl 960/23 September 1553), which put an end to the Wattasid dynasty, and completed the success of Muḥammad al-Mahdī and the installation of the new Sa‘did dynasty as rulers of the whole of Morocco. Muḥammad al-Mahdī, wishing to avenge himself on the Turks, attempted to seize Tlemcen, but an army sent from Algiers succeeded in pushing back towards Morocco. Nevertheless the conflict between Sa‘dīs and Turks was not finished." (Cambridge pg 241)
"Muḥammad al-Mahdī, the real founder of the dynasty, is revealed as a great ruler, possessing a high conception of his title and his duty. Firmly resolved to impose his power on thewhole of Mocorro, he eliminated all political opposition, but had nevertheless to face a religious opposition led by the religious fraternities and the marabouts. Against these opponents, who did not hesitate to seek the aid of the Turks, he used violent methods of repression, intended to reduce the influence of the marabouts to nothing: a number of them were banished or executed and some zāwiyas (i.e. convents of Ṣūfīs) were destroyed. This action of Muḥammad al-Mahdī was not due solely to religious motives; it was prompted also by the fact that the marabouts and the zāwiyas had opposed the financial measures which he had promulgated. He wanted in fact to oblige those who lived in the mountains, as well as those who lived in the plains, to pay the kharāj or land tax; he was unable to enforce this without disturbances, of which the religious movements tried to take advantage. As these movements were particularly powerful in the region of Fez, the Sa‘dī ruler set up his capital at Marrakesh, where the population was loyal to him." (Cambridge, pg. 242)
He briefly (1553) lost Fez again when the Ottomans, under beylerbeyi Ṣāliḥ Re'īs, took advantage of a marabout objection over taxes to instal the Wattasid Abu Hassan in Fes until Abu Hassan died in 1553 when he was able to retake Fez, (ironically the Turkish commander who murdered al-Mahdi in 1557 was said to of been hired by Abu Hassan though others say he was sent by the Ottoman sultan Süleiman the Magnificent) and there in 1550 he was proclaimed Caliph.
"In external politics, in order to be better able to oppose the Portuguese, he adopted a conciliatory policy towards the Spaniards, who could have become dangerous neighbours, as they were settled at Melilla, Oran and Mers el-Kebir. This rapprochment with the Spaniards was also connected with Muḥammad al-Mahdī's struggle against the Turks of Tlemcen. He wished in fact to avenge himself on the Turks who had given help to Bā Ḥassūn; taking the offensive, he succeeded in capturing Tlemcen but not its citadel, and finally had to return to Morocco. The Turks avenged themselvses in their turn, and had Muḥammad al-Mahdī assassinated in 964/1557." (Cambridge, pg. 242)
Had seven or eight sons, first three from his first wife
Side note about the political events surrounding the Battle of the three kings (1578)-
Muhammed al-Mahdi ash-Shaykh and later his son Abdallah Al-Ghalib's alliance with Spain kept the Portuguese at bay (plus under King John III they were concentrating on Brazil at the time). al-Shaykh also used the alliance as a counter to the Turks. Abdallah Al-Ghalib used it similarily against the Turks and added France to the alliance against the turks. Al-Shaykh and Al-Ghalib had both violently suppresed the religious opposition and when al-Ghalib's son al-Muttawakkil came to power problems arose as foreign powers attempted to weaken Morocco and the religious organizations saw a chance to return to power. al-Muttawakkil's uncle (al-Ghalib's brother) Abd Al-Malik with the help of the Spanish, Turks, and domestic religous groups overthrew al-Muttawakkil. Around this same time, the Portuguese, now under King Sebastian, wanted to reclaim some of their power along the atlantic coast and desired a crusade against Islam. Al-Muttawakkil turned to Sebastian for help against his uncles (another brother Ahmad had been a prominant military commander under ash-Shaykh and now supported Abd al-Malik), however al-Muttawakkil's turning to a christian only served to further drive the populace behind Abd al-Malik (who had since distanced himself from his spanish connections after the Ottomans had wekened spanish influence in the region). In the resulting battle all three perished- Sebastian was killed, al-Muttawakkil was drowned, and Abd al-Malik had a heart attack, so the victory went to Abd al-Malik's brother and military commander Ahmad al-Mansour. Ahmad al-Mansour also captured a significant fortune in booty from the battle and captured numerous portuguese nobles whoose ransoms further swelled the coffers. He later (1591) sent a force across the Sahara and conquered the Songhai Empire.
My 13th Great Grandfather, Abul Abbas Ahmed/Ahmad (Rachid) II al-Mansour/el Mansur E/-Dhakabi, alternatively Ahmad I al-Mansur or Ahmed el-Mansour or El-Mansour Eddahbi (the guilded)
name in Arabic: أحمد المنصور السعدي which actually would seem to be "‘aḥmd al-mnṣūr as-s‘dī" (add short vowels as needed)
Born c. 1530, d. 1603 and buried in the Saadian Tombs in Marrakech
Under his father he was commander of the Jaysh al-Asbāḥiyya ("Army of Sipahis"), an new force created by his father, they "... bore no relation to their lightly armed Ottoman namesakes but were instead a regiment of mounted arquebusiers, whose role in battle has caused Dziubinski to regard them as forerunners of the dragoons of 17th- and 18th-century Europe..." these forces were to prove instrumental in the crushing defeat inflicted by the Sa’dids against the Portuguese army at the battle of Wadi al-Makhazin" (Cornell, 1990, pg. 401)
named al-Mansur, meaning "the Victor" for having come out of the battle of the three kings the Victorious one.
Sultan of Morocco 1578-1603.
Began his reign amid newly-won prestige and wealth from the ransom of Portuguese captives from Ksar el Kebir
Had an extravagantly rich court, patronizing poets, musicians, and religious scholars. (Beck, Africa and Slavery 1500-1800) also "In 1583 captured the oases at Garara and Tuat, and in 1589 al-Mansur drove the Europeans out of Arzila. He defeated the Songhay empire south of the Sahara Desert in 1591 with the help of firearms he gained from the Turks." (Beck).
Conquered the Songhai Empire and through his appointed pasha Jawdhar was "had been able to gain from the [western] Sudan enormous profits, in particular such a suply of gold as to enable him to pay his officials in prue gold, to give the Morccan ducat supremacy on the money market, to maintain a large army and to undertake much building work, especially at Marrakesh. But he was the only Sa‘dī who was able to do this, for his successors were unable to impose their authority on the pashas of Timbuktu." (Cambridge, pg 246) as Jawdhar's "successor, Maḥmūd Zarghūn, attempted to form an independent state, which he ruled by violence, massacre and terror. From 1021/1612 onwards, the sultans of Morocco lost interest in the pashalic of Timbuktu, which sank into anarchy, bringing with it the ruin of Sudanese trade, and the impoverishment and political decline of the country." (Cambridge, pg 246) though a ephemeral, nominally Moroccan governor in Timbuktu lasted until circa 1660.
"It was in fact during his reign (986-1012/1578-1603) that the Sa‘did dynasty reached its zenith in political as well as in economic affairs. In addition, Aḥmad al-Manṣūr had the distinction of instituting an administrative system which lasted practically until the beginning of teh twenntieth century. It was he who created the administrative system called the Makhzen (Makhzan), a central organization which was placed under the authority of the sultan ...This centralized rule was directed energetically by Aḥmad al-Manṣūr, who, at the beginning of his reign, had had to face military insurrections and the opposition of the zāwiyas and the Berber tribes: all of them were vigorously suppressed. The sultan took advantage of the period of peace which followed to develop agriculture and the sugar industry, and then to increase the taxes, which were sometimes violently levied by his war-bands. This provoked in 1004/1595-6 the revolt of the Barānis Berbers, which was mercilessly crushed." (Cambridge, pgs 244-5)
He shared his father's "disdain for the Ottoman pretensions at ruling the Muslim world" (Cornell, 1990, pg. 417) considering them to be ""a group of slaves and lackeys whom God has imposed upon the Muslims" (‘Ali al-Tamgruti, Moroccan ambassador to the Sublime Porte, quoted in Krim, al-Maghrib fī‘ahd al-dawla al-sa‘diyya pg. 229, which is in turn relayed by Cornell, 1990, pg. 417)
Opened trade with the English, and crafted foreign policy to keep Morocco free of both the Ottomans and the Christians.
"At the end of the reign, however, the chiefs of some of the tribes began to free themselves fromthe sultan's tutelage, and, taking advantage of the growing discontent against the number of Christian renegades and of Jews in the sultan's entourage, found support among the religious fraternities and all the anti-Christian elements. They created again a mood of anarchy and of latent crisis, which came to a head on the very morrow of the death of Aḥmad al-Manṣūr." (Cambridge, pg. 245)
His death in 1603 resulted in a Civil War amongst his descendents.
"The question of the succession to Aḥmad al-Manṣūr gave rise to terrible strife between his three sons." (Cambridge, pg. 247)
Had four son's
My 12th Great Grandfather, Zaïdan/Zaydân en-Nasir or El-Nasir, also seen as Zidan Abu Maali however shouldn't the Kunya preced the ism? Shouldn't it be Abu Maali Z. en-Nasir? (assuming En-Nasir is a Laqab)
Born c. 1550. d. Sept. 20th, 1627
Sultan of Morocco 1603-1627/8 (AH 1012-37) (Fez 1603-1604, Marrakech 1609-1627)
"Prince of believers, son of the Imam Ahmad al-Mansur, Prince of the believers, the Sharif Hassani" - inscription on a 1612 coin.
In the civil War following his fathers death he gained control of Marrakesh by 1609, but was driven out of Marrakesh in 1612 by Abu Mahalli Ahmad (also seen as Abu al-Abbas Mahalli), who "was a sufi in Tafilelt in the Maghrib who proclaimed himself to be the Mahdi and rose in arms against the Moroccan establishment in about 1610. He temporarily succeded in expelling the Sa'adian sultan Zaydan and establish a precarious rule over some parts of the Maghrib for some two years only. He was eventually overpowered, killed and his head hung upon the city wall of Marrakesh." (Usman Muhammad Bugaje 1991, pg. 201) was aparently at some point his step-father.
regained Marrakesh in 1613 with the help of Yahya ibn 'Abdullah al-Hahi, a rival marabout to Abu Al-Abbas Mahalli.
"Finally one of them, Mawlāy Zaydān, gained the throne, but he was never firmly in power, and in fact was unable to gain authority over the region of Fez; even at Marrakesh he was three times obliged to abandon his throne." ... "The progress made by the Christians had set in motion a national and religious movement of which a marabout of the south, Abū Maḥallī, took advantage to seize Tafilelt, drive out the Sa‘dīs, and occupy Marrakesh. Zaydān was able to overcome him only with difficulty. In addition to this, at Salé the marabout al-‘Ayāshī organized privateering against the Spaniards, and received help from the Moors who had been driven out of Spain, and from the English corsairs. He succeeded in recapturing al-Ma‘mūra and extended his authority over the hinterland as far as Tāzā. Zaydān was powerless against him and against Shaykh Abū Ḥassūn, who held Sūs and Tafilelt: all that remained to him were Marrakesh and Safi. (Cambridge, pg. 247)
A Dinar from his reign reads "Prince of Believers, son of the Imam Ahmad al-Mansur, Prince of the believers, the Sharif Hassani"
Had three Son's and an unknown number of daughters
My 11th Great Grandmother, NAME? Umm Anthony bint Zaidan?
What would her name, or at least kunya, be?
possibly the wife of Admiral & Caid Jan Jansen van Haarlem, aka Morat Rais, aka etc. and mother of Anthony Jansen Van Salee, aka The Turk and Abraham Jansen van Salee, as well as possibly others.
Sources:
  • Beck, Sanderson, 2004, chapter on "Africa and Slavery 1500-1800" in the book "Middle East & Africa to 1875"
  • Cambridge University Press. "The Cambridge history of Islam - Volumne 2- The Further Islamic lands / Islamic Society and Civilization", part VII "Africa and the Muslim West", chapters 1 & 2, 1970. Note that this source gives dates in first the Islamic AH calendar and then the western AD calender.
  • Combs-Schilling, M. E., 1989 "Sacred Performances: Islam, Sexuality, and Sacrifice", Columbia University Press (NOTE TO SELF- try to obtain a full and complete copy of this to check page's 142, 144, 145)
  • Cornell, Vincent J., 1990, "Socioeconomic Dimensions of Reconquista and Jihad in Morocco: Portuguese Dukkala and the Sadid Sus, 1450-1557" in "International Journal of Middle East Studies," Vol. 22, No. 4, published by Cambridge University Press.
  • Cornell, Vincent J.,
  • Mercer, John, 1976 "The Cycle of Invasion and Unification in the Western Sahara" from the African Affairs Journal of the Royal African Society, Vol. 75, No. 301, Published by Oxford University Press
  • Sameer, Fazli. Newsletter Naqobatul Asyrof Al-Kubro which largely seems to be from Ar Raheeq Al Makhtum by Safi-Ur-Rahman al-Mubarakpuri.
  • Usman Muhammad Bugaje, Dec. 1991 Thesis, "The Tradition of Tajdid in Western Bilad al-Sudan: A Study of the genesis, development and patterns of Islamic revivalism in the Region 900-1900 AD", Department of Afro-Asian studies, Institute of African and Asian Studies, University of Khartoum, Sudan
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    Last Update: Nov. 2nd, 2010. Typo (name duplication) fixed Dec. 9th, 2010. Added a small note added Dec. 14th, 2010.