In this essay I will explore a hitherto largely unstudied aspect of the religious history of Afghanistan and Central Asia in the early modern period, namely the re-emergence of a Naqshband? Sufi community in the city and region of Herat beginning in the mid-18th century. While the history of the Naqshband?yah in Herat in the Timurid period has received a considerable amount of scholarly attention, and while some notice has been given to contemporary Naqshband? and Sufi communities in the region, thus far the religious history of this region in the 18th and 19th centuries has remained largely unexplored. The material for this essay will be primarily drawn from an early 20th-century text titled the Ris?lah-i Maz?r?t-i Hir?t, or “Treatise on the Shrines of Herat.” This work is a hagiographical compendium and shrine guide focusing on 35 prominent Sufi figures associated with the region of Herat, most of whom lived between the mid-18th and early 20th centuries. Aside from this text, this paper draws upon a number of additional biographical and historical sources produced in Afghanistan, Central Asia and India in the 18th and 19th centuries. I argue in this paper that the reappearance of the Naqshband?yah in Herat after two centuries of its suppression under Safavid rule should not be understood as a mere re-emergence or continuation of an older spiritual structure. Rather, this phenomenon should be viewed within the context of the development and expansion of the newer Mujaddid? formulation of the Naqshband?yah. While the earlier Naqshband? community in 15th and early 16th century Herat could be viewed as an extension of the Central Asian Naqshband?yah, the 18th century appearance ultimately traced its origins to the Indian subcontinent, primarily through the figure of A?mad Sirhind? and his disciples, and demonstrated only the most tenuous connections with the older Naqshband? community within the region. At the same time, the sources examined here indicate that this movement in Herat was by no means exclusively or even predominately associated with a Naqshband? identity. Rather, the spiritual and familial lineages presented within these biographical accounts demonstrate a multitude of affiliations and “bundled silsilahs.” Ultimately, this paper will seek to address a number of issues of importance both for the religious history of Central Asia and Afghanistan, as well as for understanding the development and spread of the Naqshband?yah in the early modern period.