Mawlana Abu as-Sad Ahmad Khan Naqshbandi Mujaddidi (d.1360H)

Mawlānā Abū as-Saʿd Aḥmad Khān Naqshbandī Mujaddidī was one of the most prominent deputies of Shaykh Muḥammad Sirāj ad-Dīn Naqshbandī of Mūsā Zaī Sharīf, district Derā Ismāīl Khān, Pakistan.

He was initially murid of Sayyid Laʿal Shāh Hamdānī (d.1313H) who was a deputy of Khwāja Muḥammad Uthmān Dāmānī (d.1314H). When Sayyid ṣāḥib left this mortal world, Mawlānā Ahmad Khān learned the remaining Sufi path from Khwāja Muḥammad Sirāj ad-Dīn Naqshbandī (1297-1333 AH).

He left many qualified deputies, including the following:

  1. Qāzī Muhammad Sadruddīn (d.1398H), who established a Sufi khānqāh in Harīpur Hazārā, Khyber-Pakhtunkhwā, Pakistan.
  2. Sayyid Abd as-Salām Ahmad Shāh (d. 1386 AH), son of Sayyid Barkat-ʿAlī Shāh of Kolkata.
  3. Mawlānā Sayyid Muftī ʿAmīm al-Ihsān Barkatī Mujaddidī of Bangladesh, who was initially a murid of Sayyid Barkat-ʿAlī Shāh of Kolkata.

Some contemporary Sufis, including a few followers of the Naqshbandi Mujaddidi Path, have adopted Wahhabism and preach Wahhabi doctrine to the people. The masters of this noble tarīqah were aware of this deviant sect and used to warn people from the evil effects of their creed and company. Shāh Aḥmad Saʿd Mujaddidī quddisa sirruhū has written extensively on such issues as Mawlid, Urs, Ilm al-Ghayb, and Istighāsa (see this post). Mawlānā Aḥmad Khān was not a Wahhābi or Deobandi, neither was he an extremist in opposing them. He explained about those Sufis who have adopted Wahhabi creed in the following words:

These days, there is such a wave of Wahhabism that faith, love and etiquette has suddenly vanished. Bayʿah is there, connection to the silsila is there, awrād (spiritual lessons) are there, but love and faith is missing and the adherence to proper manners is missing. This is the cause that fewer Fuyūz (spiritual lights and blessings) are received (by the seekers).

When Ḥazrat Ḥājī Dost Muḥammad ṣāḥib used to live in the service of his master Ḥazrat Shāh Aḥmad Saʿid ṣāḥib quddisa sirruhū, he used to clean the seat of the toilet (of his master) with his own hands.

Hazrat Ḥājī ṣāḥib used to say that whatever I have gained, it is by the love of the shaykh. And Ḥazrat Shāh Aḥmad Saʿīd ṣāḥib used to embrace Ḥājī ṣāḥib and say about him: “Whatever he has gained, it is from our love. And we love him like no one else. He is dignified among all my friends.” [page 220, 165]


  1. Tārīkh wa Tazkirah Khānqāh Sirājiyyah Naqshbandiyyah Mujaddidiyyah (Urdu) by Muhammad Nazīr Rānjhā. Second edition, July 2010.
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7 Responses to Mawlana Abu as-Sad Ahmad Khan Naqshbandi Mujaddidi (d.1360H)

  1. Zubair Alizai says:

    Assalaamu alaikum
    I would like to point out here that the Sajjadah Nasheen of Khanqah Sirajiyyah in Kundian Shareef after Hadhrat Mawlana Abu Sa’ad Ahmad Khan (rahimahullah) was Mawlana Khawajah Abdullah (rahimahullah) who was faarigh from Darul Uloom Deoband. After him the most famous buzurg amongst the scholarly circles was Hadhrat Khawajah Khan Muhammad (rahimahullah) who was mureed of Hadhrat Khawajah Ahmad Khan (rahimahullah) and his nephew and his son-in-law. Hadhrat Khawajah Khan Muhammad (rahimahullah) was finished his darse nizaami in Darul Uloom Deoband under the nigraani of Hadhrat Khawajah Abu Sa’ad Ahmad Khan.

    I feel you are being very bigoted against scholars of Deoband. You should pay homage and respect where it is due and not malign the great scholars of Deoband because of your agenda. That they were respected even though ikhtilaaf may have occurred, and ikhtilaaf is a natural thing if you had read any fiqhi books you would have known the amount of ikhtilaaf between Imam Abu Hanifah, Imam Abu Yusuf and Imam Muhamad (rahimahumullah). The great scholars of Lakhnow, Muradabad, Golra Shareef, Kanpur, Saharanpur, Deoband, Lahore, Makkah Mukarramah, Madeenah Munawwarah, Tarim Yemen, Shaam and other Arab lands respected Ulama Deoband and saw them as a part of Ahl Al-Sunnah and Ulama Rabbaniyyin.

    • Unfortunately, majority of the Deobandi scholars today is pro-Wahhabi and upholder of extremism. I do not mean that studying in Darul Uloom Deoband is wrong, but following the Wahhabism ideology (started by Molvi Ismail Dehlawi in India) is the wrong thing, which is unfortunately the dominant ideology in Deoband school today. However, many scholars who graduated from Deoband school did not follow that ideology and adhered to the true Aqaid of the Salaf and the teachings of their Sufi masters.

      Regarding ikhtilaaf, I have nothing against anyone who makes Fiqhi ikhtilaaf. But when the ikhtilaaf regards the Attributes of Allah and the Dignity of His Messenger, then it is not just ikhtilaaf, but sectarianism. Read the khatima (last part) of the book “Haqq al-Mubin Fi Radd Masail Arbaeen” by Imam Shah Ahmad Saeed Mujaddidi Madani.

      • ziya says:

        Dear Brother, you are fully right about Deoband. I also had great respect to Deobandi ulama and I researched a long time. Unfortunately I saw documents and writings even from early Doebandi ulama like Qari Muhammad Tayyib, Rasheed Ahmad Ganguhi, Zakariyya Kandhalwi and also from Muhammad Taqi Usmani who is today the most famous and perhabs the most learned ‘alim among the Deobandis, that they support and accept the Salafi movement. I was very very sad and unhappy as I read the fatwa from darul uloom deoband about Ibn Abdul-Wahhab, that they protect him against Ahlus-Sunnah and also as I saw the fatwa from Taqi Usmani about the Ahlul-Hadith that they are from Ahlus-Sunnah if they do not deny the four Imams and their followers and if they do not accuse them with Dalalah. These fatwas you can see on Ifta Darululoom website and the fatwa from Usmani on the website from “Amman Massage” if you search this word on google. It was a shock for me, because I admired the knowledge and profundity from Taqi Usmani. I could not believe that some weeks, but then I came to the point that one have to decide if he has love to Allah and Rasulullah or if he has love to people who try to destroy the way of Rasulullah. As these ulama did and are destroying the real Sunnah of Rasulullah by their arguments about Ibn Abdul-Wahhab and about “Tawassul” and “Istighatha”. They know so much but I came to the result that they were not granted to see a real Murshid. That was the reason for their getting stray from the right way. I wished it would not be the truth that Taqi Usmani have praised the Salafi Ahlul-Hadith and also the other Deobandi ulama had not failed to follow real murshids like Fadl Ali Shah and Hazrat Abul-Khair Faruqi who was very famous in Delhi at that time, or other real mashaikh. But unfortunately it came so like it is now. That’s very very sad.

  2. Fazali says:

    The faiz of hazrat Fazal ali qureshi is active in both sects and both receive equal fuyooz, The difference is only in the Andaaz

    However those that are mureeds of the same silsila and are of deobandi inclination tend to make it out that they follow what Fazal ali qureshi RA did and to please their deobandi audience somehow end up criticizing the Brelwis and those that are of the brelvi inclination do exactly the same (Please their audience) which can be seen by the comments of the Admin

    I would humbly request you that whether you are of deobandi inclination or brelwi but from the silsila of Fazal ali qureshi RA Please respect each other as you are pir bhai’s

    The respect between you both should be the same as that of Mowlana Abdul Ghaffar (Pir Mittha RA) and Mowlana Abdul Malik Siddiquee RA

    If Hazrat Fazal ali RA entertained and welcomed the deobandi scholars to his circle and schooled them and granted them khilafat it shows he had no problem with that school as long as they stuck to the essentials and likewise the brelwis

    Some students from both of these schools need to stop being biased and leave it in Allah’s hands
    Only criticize if the other has left the zarooriyaat of the deen

    My last request would be when you upload a book by any of Fazal ali Qureshi RA’s Khulafaa please avoid writing ‘His deobandi khalifa’ etc, Just put down Khalifa of fazal ali qureshi RA and let the people judge

    Titles do not mean anything and our mashaikh have warned us to stay away from sectarianism and stick to Ahl e Sunnah wal Jamaa’ah

    Lets not be like the hardcore (qattar) brelvis or deobandis, Alhamdulillah we love every human (the basic teaching of sufism) we love the sunnah, the awliyaa, we do zikr and shukr believe in khatams, urs and isaal e sawaab
    we believe in mawlid and visiting graves and receiving fuyooz from the awliyaa (present or in there graves)

    We strive to become better Human beings, and follow islam (Shariah and sunnah) in its too spirit under the guidance of the quran, sunnah and the awliyaa

    We do not involve ourselves in this petty deobandi brelvi dispute and respect everybody as long as they do not preach against the principles of Islam

    Alhamdulillah there are still many mashaikh from this silsila that have stuck to the teachings of hazrat fazal ali qureshi RA, and have avoided sectarianism and respect & welcome both groups equally

    May Allah SWT keep us steadfast and connected to this silsila of Hazrat Fazal Ali Qureshi RA and may we die upon the true creed of Ahl e Sunnah and on Imaan. Ameen

  3. Having respect for Deobandi scholars is not the same as being deobandi. Shaykh Fazal Ali quddisa sirruhu gave Faiz to whoever came to him, regardless of caste, status, language, maslak and religion. He even taught Zikr al-Qalb to Hindus. Does it make him a Hindu?

    This is the path of all Sufis, who show love and affection to every visitor and seeker. Pir Mehr Ali Shah respected Deobandi scholars, as did many other Sufi shaykhs. But they never accepted those parts of the Deobandi creed that are derived from Wahhabism, such as accusing other Muslims of Shirk and Bidah because of Istighasa, Mawlid, Khatm, etc.

    Similarly, Shaykh Abdul Ghaffar qaddas-Allahu sirrahu was not a Barelvi in any sense. He was steadfast on the path of our mashaikh. In matters of difference, he followed his shuyukh, particularly the writings of Shah Ahmad Saeed Mujaddidi radiyAllahu anhu who has clearly described the Mujaddidi maslak in accordance with the Ahl-us-Sunnah creed and has openly refuted the Wahhabi creed in his books. It would be a blessing if someone can translate his works in English for the English-speaking seekers of the Naqshbandi tariqah.

    • Fazali says:

      I totally agree, Thats why i said our mashaikh have warned us to stay away from sectarianism, We niether deobandi or brelvi, Hazrat fazal ali qureshi was ‘Ahl as sunnah’ those that claim he wasn’t are wrong

      Hazrat pir mittha was also ahl as sunnah and so was hazrat abdul malik siddiquee, Even ghulam habib saheb never claimed to be deobandi and was ahl as sunnah (this can be confirmed by some UK based brelvi ulama that visited him in Madina) Like wise hazrat abdul ghafoor madani RA

      Infact all his khulafaa were on the same path as his, it is the current age khulafaa (some) that have decided to label themselves deobandi (which they shouldn’t) and they should stick to his teachings

      However while not being deobandi we respect the high scholars of deoband as they were all sunnis and sufis, and we also acknowledge their work for the deen

      We do not hold the same view about them as the brelwis, A great mureed of pir mittha once told me that certain sunni (brelvi) scholars visited pir mittha and asked for a fatwa on the akaabir of deoband to which pir mittha showed disappointment and mentioned to them that we respect them scholars and do not hold the same view as you

      Even Dawat e islami ikhtilaf with pir mittha and sohna was that while being proper sunni they are open to all and don’t endorse the kufr fatwas on the akaabir of deoband

      So bottom line is we are not deobandi or brelwi, however the sufis from both schools are guided and can be followed and the hardcore we need to stay away from

      Best thing is just to stick to your mashaikh and follow the sufi teachings and stick to ahl as sunnah

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