This paper will examine the treatment of women in Muslim genealogical traditions from 18th- and 19th-century Central Asia, with particular attention to a work compiled in the late 18th or early 19th century in the Farghana valley; this untitled work, compiled by a certain Am?r Sayyid Shaykh A?mad N??ir al D?n b. Am?r Sayyid ?Umar al Margh?n?n? and preserved in a unique manuscript in Tashkent, is cast as a record of the author’s links to the Prophet Mu?ammad through two female ancestors, identified as M?m?sh B?b?cha and B?b? ???isha M?h Bégim, who appear, several generations back from the author, in a series of lineages traced through them to a wide array of (mostly) Sufi saints, and on back to the Prophet or the R?shid?n. The paper will first situate this work in the context of a larger body of genealogical texts from this era, which go well beyond the genealogies of major saints such as Khw?ja A?r?r or Makhd?m-i A??am, produced in the 16th and 17th centuries, in ‘populating’ diverse parts of Central Asia with multiple layers of genealogically sanctified families, and will note the division evident in these works between those that pay substantial attention to female ancestors and the lineages they bring into a genealogical structure, and those that do not. It will then focus on the work of Margh?n?n? and note its distinctiveness in claiming female ancestors as bearers not only of natural lineages, but of initiatic Sufi lineages as well. It will argue that several of these genealogical texts, and especially the work of Margh?n?n?, bear witness to significant changes underway, during the 18th century and the first half of the 19th, in the social framework of Sufi-inflected religious life in Central Asia, and that the diffusion of Sufi rites and devotional practices into wider social circles that has been argued for this era is paralleled by a broader inclusion, and recognition, of women in the way basic structures of the transmission of saintly authority were envisioned.