Carrying on the tradition of collective monographs on Sufi orders, the Journal of History of Sufism has invited the renowned Prof. Abu-Manneh to be the Chief Editor of a volume devoted to the Naqshbandiyya-Khalidiyya tariqa, gathering among the best specialists of this topic. After a brief outline by Butrus Abu-Manneh and Thierry Zarcone (pp. 1-12) on Shaykh Khalid and the spread of his branch, Hamid Algar submits updated “Bibliographical Notes on the Naqshbandiyya–Khâlidiyya” (pp. 13-19). It might be of interest to add to this valuable list the following item: Sayyid ‘Abd al-Rahman Husayni Naqshbandi, Sadat-i Naqshbandi wa jumbishha-yi milli-yi kurd dar gudhar-i ta’rikh, transl. from the Arabic, 875 p. (Orumiyeh: Mu’assisa-yi intisharati-yi Husayni, 1381/2002). Next contribution, “The Khâlidiyya and the Salafiyya in Baghdad after Shaykh Khâlid” (pp. 21-40), is authored by Butrus Abu-Manneh who reconsiders the rivalry between Khalidi and Salafi leaders under the Ottoman administration (under Nejib Pasha in particular). In “The Hidden Hand: The Khâlidiyya and Orthodox-Fundamentalist Cooperation in Aleppo” (pp. 41-59), Itzchak Weismann analyses the Khalidi influences on the Salafi movement and the Muslim Brothers in Alep from the 19th century to the 1980s. The two articles by Halkawt Hakim, “Yâd-i Mardân ou les Naqshbandîs kurdes” (pp. 61-68) and “Mawlânâ Khâlid, la traversée de la Perse en poème” (pp. 69-86), present, with translations (from Sorani Kurdish and from Arabic), including the original text for the second, two important writings on Mawlana Khalid. The well-illustrated “Le Tekke de Gümüşhanevî à Istanbul: histoire et caractéristiques architecturales d’un tekke Nakşibendî-Hâlidî” (pp. 87-106) describes the lodge founded by Ahmed Ziyaeddin Gümüşhanevi in 1859, and destroyed in 1956-57. Based on original textual, oral and iconographic sources, Ismail Kara’s contribution, “Şeyh Osman Niyazî Efendi et la branche Hâlidî-Gümüşhanevî en Mer noire au xixe siècle” (pp. 107-134), details the institutions as well as the spiritual activities of this main Sufi lineage. In “Un Shaykh Khâlidî en Azerbaïdjan, Muhammad Nâsikh (1907-1996)” (pp. 135-149), Ramazan Muslu exploits also an original documentary corpus to trace the religious itinerary of this prominent figure under the Soviet rule. In “The North Caucasian Khâlidiyya and ‘Muridism’: Historiographical Problems” (pp. 151-167), Michael Kemper reconsiders the political activities and ideology of the Khalidi leaders, and finally shows their non-Sufi essence. Combining a rich written material with intimate fieldwork data, Hamid Algar’s “The Naqshbandiyya-Khâlidiyya in Tâlish (Northwest Iran)” (pp. 169-197) reconstructs the history of the suborder in this Sunni enclave from the early nineteenth century to the 1990’s. With “Mawlânâ Khâlid and Shâh Ghulâm ‘Alî” (pp. 199-213), Arthur Buehler sheds some light on the relationship between Mawlana Khalid and his Indian shaykh, and so between the Khalidiyya and the Mujaddidyya. In “Naqshbandî-Khâlidî influence in Twentieth-Century Central Asia, including Afghanistan and Xinjiang” (pp. 215-224), Thierry Zarcone provides a useful account of the Khalidi intellectual traces in late-twentieth-century Central Asia. Lastly, Martin van Bruinessen’s illustrated article, “After the Days of Abû Qubays: Indonesian Transformation of the Naqshbandiyya-Khâlidiyya” (pp. 225-251), focuses on three masters in Sumatra, extremely active politically and spiritually (see notably the ‘scientific’ Sufism developed by Kadirun Yahya).

The volume features a second section of miscellanea. In “Divine Machinations: A Sufi Tract on the Gradual Deception (istidrâj) of Sinful People” (pp. 253-289), Florian Sobieroj offers an invaluable study of the Risalat al-istidraj (critical edition, translation, textual and historical analysis). Samuela Pagani’s “Renewal before Reformism: ‘Abd al-Ghanî al-Nâbulusî’s Reading of Ahmad Sirhindi’s ideas on tajdîd” (291-317) is a precious contribution too: the author shows how Nabulusi, in the perspective of a sacred history, interprets Sirhindi’s statements on his own religious mission. Then comes an article by Alexandre Papas entitled “Note sur la Naqshbandiyya-Mujaddidiyya en Asie centrale chinoise (xviiie-xixe siècles)” (pp. 319-328). The last paper is an interesting notice by Jürgen Wasim Frembgen on “Sufi Poster Art” (pp. 329-335): it explains the spiritual value of the pictures of saints and mausoleums, mostly in Southeast Asia.

Alexandre Papas, National Centre for Scientific Research, Paris
CER: II-4.3.A-348