Both the Khw?jag?n/Naqshband? ?ar?qa and the Shaykhs of J?m, the descendants of A?mad-i J?m (d. 1141), have been well-known for developing antagonistic relationships and tense rivalries with other Sufi groups.  But despite a number of potential areas of conflict, all the evidence indicates that when representatives of the Naqshband? ?ar?qa encountered and dealt with the Shaykhs of J?m (and vice-versa), they treated each other with respect and admiration. In fact, members of the two groups developed strong ties and studied with one-another, with some of the Shaykhs of J?m even “joining” the Naqshband?s. Based on my research of the sources important to the traditions of the Naqshbandiyya and the Shaykhs of J?m, particularly from the fourteenth to the early sixteenth centuries, my paper investigates the phenomenon of Sufi rivalries in Khur?s?n and Central Asia by looking at a case of how the potential for rivalry did not precipitate. In doing so, my study helps to reveal other important aspects in the history of both the Naqshbandiyya and the Shaykhs of J?m. Exploring how the two groups did not develop into rivals, despite the fact that an early hagiographer of A?mad-i J?m seems to pick a fight with an early ancestor of the Khw?jag?n, shows that the development of these two groups’ silsila-consciousness was a gradual development. This comparison of the two groups’ silsilas also highlights the different “objects” of transmission (the dhikr for the Naqshbandiyya and the khirqa for the Shaykhs of J?m) which made the two into quite different Sufi organizations. The constraints and advantages of these two types of organization help to explain both how the Naqshbandiyya could become so popular and also so amicable towards the Shaykhs of J?m.