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The Prophetic Reality: A Comparative Analysis of the Person of Muhammad in Sufi and Salafi Thought


Section 1: Introduction: Two Paths to the Prophetic Inheritance


The figure of the Prophet Muhammad stands at the absolute center of Islamic faith and practice. How he is understood, emulated, and loved defines the contours of Muslim life. Within Sunni Islam, two major currents, Sufism and Salafism, offer distinct and often conflicting conceptions of the Prophet, which in turn shape their entire religious worldview. The divergence between these two paths stems from a fundamental conflict in hermeneutics, historical self-perception, and the very definition of what constitutes authentic Islam. Salafism, a modern reformist movement, focuses on the Prophet's exoteric, legislative function, accessible through a literalist reading of scripture. Sufism, representing the historical, mystical tradition of Islam, seeks to integrate his external example with his internal, esoteric, and cosmic reality.

This report addresses the fundamental difference between emulating the Prophet's recorded actions and inheriting his spiritual state. It will analyze the theological and historical foundations of both Salafism and Sufism to compare their respective understandings of the Prophet Muhammad. The central thesis is that the Sufi understanding is more holistic and historically grounded, not by negating the Salafi emphasis on the Prophetic example (Sunnah), but by situating it within a richer metaphysical and cosmological framework that accounts for the Prophet's inner reality (Ḥaqīqah), thus providing a more complete and, arguably, more profound picture of his significance.

Sufism, or Tasawwuf, is the mystical and esoteric dimension of Islam, in which believers seek to attain nearness to God through direct personal experience (ma'rifah) and inner purification (tazkiya).1 Its adherents trace their spiritual lineage and practices through an unbroken chain of transmission (

silsilah) back to the Prophet and his earliest companions, claiming authenticity through historical continuity.2 In contrast, Salafism is a modern reform movement that emerged in the 19th and 20th centuries, aiming to "purify" Islam by returning to what it construes as the literal beliefs and practices of the "pious predecessors" (

al-salaf al-ṣāliḥ)—the first three generations of Muslims.4 Its claim to authenticity rests on a scripturalist reconstruction of this idealized past, which necessitates the rejection of over a millennium of Islamic theological, legal, and spiritual development as corrupting innovation (

bid'ah).7

This creates a central paradox in the debate over authenticity. Salafism, a distinctly modern movement shaped by the challenges of colonialism and the decline of the Ottoman Empire, claims exclusive rights to antiquity by rejecting the vast intellectual and spiritual heritage of historical Islam.8 Yet, for much of Islamic history, particularly in the medieval period, "Islam and Sufism were practically synonyms".1 The great Islamic empires, from the Ayyubids to the Ottomans, and the most celebrated scholars, such as al-Ghazali, were deeply embedded in a Sufi-inflected worldview.11 Therefore, the Salafi project of purification requires the repudiation of the very tradition that constituted mainstream Sunni orthodoxy for centuries. From a historical perspective, Salafism is the newer phenomenon, while Sufism represents the older, continuous tradition. This dynamic—a modern movement seeking to erase the intervening history to connect directly with a textually reconstructed past—is a crucial framework for understanding the profound differences in how each movement approaches the person of the Prophet Muhammad.


Section 2: The Foundation of Salafism: Emulating the Prophetic Model


To comprehend the Salafi conception of the Prophet, one must first understand the movement's historical and theological foundations. Salafism is a project of religious purification rooted in a specific intellectual lineage and defined by a set of uncompromising theological principles. These principles collectively shape a view of the Prophet Muhammad that is primarily legislative, historical, and textually circumscribed.


Historical Origins


The intellectual ancestry of Salafism can be traced to the early Ahl al-Hadith (People of Tradition) movement, which prioritized prophetic narrations over rationalist theology and juristic reasoning.6 Its key forebears include the 9th-century jurist Ahmad ibn Hanbal, who championed the authority of

hadith over speculative theology 6; the 14th-century Damascene scholar Ibn Taymiyyah, who mounted a formidable critique of what he saw as theological deviations, including aspects of popular Sufism and philosophical rationalism 8; and the 18th-century Arabian preacher Muhammad ibn 'Abd al-Wahhab, who forged a political-religious alliance with the House of Saud to enforce a strict, puritanical interpretation of Islam that condemned many traditional practices, such as the veneration of saints and their tombs, as polytheism (

shirk).5

While these figures provided the intellectual toolkit, Salafism as a self-conscious, global movement coalesced in the late 19th and early 20th centuries. It was a response to the profound crises of the era: the political and cultural encroachment of European colonialism, the collapse of the Ottoman Caliphate, and a widespread sense of civilizational decline in the Muslim world.5 Early reformers like Jamal al-Din al-Afghani, Muhammad 'Abduh, and their student Rashid Rida argued that the Muslim world's stagnation was due to a corruption of Islamic understanding and called for a return to the "pure" sources of the faith.5 It was this call to emulate the

salaf that gave the movement its name and its defining mission.


Core Theological Tenets


The Salafi worldview is built on several foundational tenets that directly inform its understanding of the Prophet:

  • Primacy of Tawhid: At the heart of Salafism is an uncompromising conception of Tawhid (the Oneness of God). This principle is interpreted to forbid any act that could be construed as associating partners with God (shirk). This includes practices common in Sufi and popular Islam, such as visiting the tombs of saints to seek their blessings (tabarruk) or asking them to intercede with God (tawassul).5

  • Scriptural Literalism: Salafism insists on the supreme authority of the Qur'an and the Sunnah (the authenticated traditions of the Prophet). This is coupled with a literalist hermeneutic (zahir), which holds that the texts should be understood according to their plain, apparent meaning, particularly in matters of creed. This approach rejects the metaphorical and esoteric interpretations common in Sufism and philosophy, especially concerning the anthropomorphic descriptions of God in the scriptures.4

  • Rejection of Bid'ah (Innovation): A cornerstone of Salafi doctrine is the belief that the religion was perfected and completed during the lifetime of the Prophet.19 Consequently, any belief or practice introduced into the religion after the era of thesalaf is considered a reprehensible innovation (bid'ah) and a misguidance (dalalah) that leads to hellfire.7 This concept is the primary polemical tool used to condemn a wide range of Sufi practices, from the celebration of the Prophet's birthday (Mawlid) to communal dhikr ceremonies.22

  • Rejection of Taqlid (Blind Following): Salafism calls for believers to derive their understanding of Islam directly from the Qur'an and Sunnah, rejecting what they see as the "blind following" (taqlid) of one of the four established schools of Islamic law (madhahib).5 While classical Salafi figures like Ibn Taymiyyah operated within the Hanbali school, modern Salafism often champions independent reasoning (ijtihad) based solely on the scriptural sources.9

Despite its call to return to a pre-modern ideal, the Salafi methodology is a quintessentially modern phenomenon. Pre-modern Islamic knowledge was transmitted through living chains of authority, whether the juristic chains (isnad) of the madhahib or the spiritual lineages (silsilah) of the Sufi orders. The Salafi movement, however, arose in the age of print and mass literacy.5 This technological and social shift enabled a new kind of relationship with the sacred texts—one that was direct, unmediated by the traditional scholarly class, and centered on the compiled and printed canons of

hadith like those of al-Bukhari and Muslim.18 This approach fosters a "flattened" view of history, allowing a contemporary believer to feel they have the same, if not more authentic, access to the Prophet's intent as a classical scholar, simply by reading a translated

hadith. This direct engagement with the text, bypassing centuries of interpretive tradition, is not a return to the past but a modern reconstruction of it. The creation of distinct visual markers, such as specific styles of beard and shortened robes, further serves as a modern tool for identity formation and differentiation from other Muslims in a complex, pluralistic world.8


Section 3: The Foundation of Sufism: Inheriting the Prophetic State


In stark contrast to Salafism's modern project of reconstruction, Sufism represents the historical continuation of Islam's inner, spiritual dimension. It is a tradition rooted not in the rejection of Islamic history but in its embrace, tracing its origins to the spiritual wellspring of the Prophet's own life and the pious practices of his closest companions. Its focus is not merely on purifying practice but on the purification and transformation of the heart.


Historical Origins


Sufism's historical trajectory reveals a gradual development from simple piety to a sophisticated spiritual science.

  • Early Asceticism (Zuhd): The earliest phase of Sufism emerged as a movement of asceticism (zuhd) among the Prophet's companions (Sahaba) and their successors (Tabi'in). Figures like the Ahl al-Suffa ("People of the Bench"), a group of poor companions who devoted themselves to prayer at the Prophet's mosque, are seen as precursors.3 This piety, exemplified by luminaries such as Hasan al-Basri (d. 728), was often a reaction against the increasing worldliness and materialism of the Umayyad Caliphate.1

  • The Classical Period: By the 8th and 9th centuries, this asceticism evolved into a more developed mysticism centered on the doctrine of divine love (mahabbah), famously articulated by the female saint Rabia al-Adawiyya (d. 801).24 Masters in Baghdad, such as the "sober" Junayd al-Baghdadi (d. 910), began to systematize the spiritual path and its stations, creating a formal discipline.1 The towering figure of Abu Hamid al-Ghazali (d. 1111), in his magnum opusIhya' 'Ulum al-Din (The Revival of the Religious Sciences), achieved a monumental synthesis, reconciling the experiential truths of Sufism with the legal and theological framework of Sunni orthodoxy, making mysticism an acceptable and integral part of mainstream Islam.12

  • Theosophical and Poetic Flourishing: The 13th century is often considered the "golden age of Sufism".1 During this period, the Andalusian master Ibn Arabi (d. 1240) articulated one of the most comprehensive metaphysical systems in Islamic history, centered on the "Oneness of Being" (wahdat al-wujud).1 Simultaneously, the Persian poet Jalal al-Din Rumi (d. 1273) gave voice to the soul's ecstatic yearning for the Divine in verses that have captivated the world for centuries.27


Core Spiritual Tenets


The Sufi path is defined by its ultimate goal and the methods used to achieve it.

  • The Goal of Ihsan: The central objective of Sufism is the actualization of Ihsan, a state described by the Prophet Muhammad in a famous hadith as "to worship God as if you see Him, for if you do not see Him, He sees you".29 This signifies a movement beyond mere belief (iman) and practice (islam) to direct, experiential knowledge (ma'rifah) and the perpetual awareness of the Divine Presence.29

  • The Path (Tariqa): Tariqa literally means "path" and refers to the structured spiritual journey undertaken by a disciple (murid) under the guidance of a qualified spiritual master (murshid or shaykh).2 This path is a practical methodology for spiritual development, involving practices such asdhikr (the constant remembrance of God), meditation, fasting, and rigorous self-discipline designed to tame the ego.2

  • Inner Purification (Tazkiya): The core of the Sufi process is tazkiyat al-nafs, the purification of the self or soul. This involves a struggle against the lower self (nafs) and its desires, leading to the "annihilation" of the ego-consciousness (fana') in the divine attributes, and ultimately, "subsistence" (baqa') in God.1 For many Sufis, this process is not an addition to Islam but is the very internalization and essence of Islam itself.3

  • The Chain of Transmission (Silsilah): The authority and legitimacy of a Sufi shaykh are derived from a silsilah, an unbroken chain of spiritual transmission that traces his lineage of teaching and initiation back to the Prophet Muhammad, typically through his closest companions like Abu Bakr al-Siddiq or Ali ibn Abi Talib.2 Pledging allegiance (bay'ah) to a legitimate shaykh is thus seen as pledging allegiance to the Prophet himself, establishing a living spiritual connection that bridges the centuries.3


Section 4: The Conception of the Prophet: A Comparative Analysis


The foundational differences between Salafism and Sufism culminate in two distinct conceptions of the Prophet Muhammad. While both movements see him as the ultimate authority and perfect exemplar, the nature of that authority and the method of emulation diverge radically. The Salafi view centers on the Prophet as a historical legislator, while the Sufi view encompasses this role within a broader understanding of him as a timeless cosmic and metaphysical principle.


4.1 The Salafi Prophet: The Final Messenger and Perfect Legislator


In Salafi thought, the perfection of the Prophet Muhammad lies in his function as the flawless final messenger and the ultimate source of legislation and conduct. His life provides a complete and sufficient blueprint for all human activity, and the primary duty of a Muslim is to replicate this blueprint with exacting precision.

The guiding principle is ittiba, or exact following.9 Salafism places immense emphasis on the meticulous emulation of the Prophet's external

Sunnah—his recorded words, deeds, and tacit approvals—in every conceivable aspect of life. This extends from the pillars of worship to the most mundane daily habits, such as the manner of eating or drinking.9 For example, some early Sufis, whose practice in this regard prefigures the Salafi ethos, were known for their strict adherence to the

Sunnah; Bayazid Bastami reportedly refused to eat a watermelon because he could find no evidence that the Prophet had ever eaten one.3 The goal is to live a life that is a literal reproduction of the prophetic model as preserved in the

hadith literature.33

This emphasis stems from the belief that the Sunnah is not merely a historical record but is itself a form of divine revelation (wahy), co-equal in its authority to the Qur'an for establishing belief and law.20 The Prophet's role was to transmit this revelation and to live it perfectly, thereby providing a permanent, unchanging template for the community. The Salafi focus is therefore on the historical Muhammad. His authority is fundamentally textual and legislative. Any attempt to ascribe to him a continuing metaphysical reality, post-mortem agency, or a status that elevates him beyond a human messenger is viewed with extreme suspicion as

ghuluww (exaggeration or extremism) that can lead to shirk.5 The relationship with the Prophet is one of obedience to his commands and imitation of his recorded life.


4.2 The Sufi Prophet: The Esoteric Reality and Cosmic Principle


The Sufi understanding of the Prophet incorporates the Salafi emphasis on emulating the Sunnah but sees this as the necessary first step and outer shell of a much deeper reality. For Sufis, the Prophet is not only the historical bringer of the law (Shari'ah) but also the embodiment of the ultimate spiritual truth (Ḥaqīqah). To follow him is not just to imitate his actions but to purify one's inner being to reflect his spiritual qualities and ultimately connect with his timeless, cosmic reality.26 This profound conception is elaborated through several key doctrines.


The Doctrine of al-Insān al-Kāmil (The Perfect Human)


Developed systematically by thinkers like Ibn Arabi and Abd al-Karim al-Jili, this doctrine posits the Prophet Muhammad as al-Insān al-Kāmil, the Perfect or Complete Human.39 He is the archetypal human, the culmination of God's process of self-disclosure in creation.39 The Perfect Human is a microcosm that contains and reflects the entire macrocosm. He is the polished mirror in which God contemplates His own Names and Attributes, and through whom God's desire "to be known" is fulfilled.39 The Prophet Muhammad is the supreme and unparalleled manifestation of this perfection, and all other prophets and saints (

awliya) are considered reflections of his reality.39 The spiritual journey of the Sufi is a path toward actualizing this potential for perfection within oneself, to become a clearer mirror of the divine.41


The Doctrine of Ḥaqīqa al-Muḥammadiyya (The Muhammadan Reality)


This doctrine distinguishes between the historical, earthly Muhammad and his timeless, metaphysical reality—the Ḥaqīqa al-Muḥammadiyya.43 This "Muhammadan Reality" is the ontological isthmus (

barzakh) that stands between the uncreated Divine Reality (al-Haqq) and the created cosmos (al-khalq).43 It is the universal principle through which the divine and the created realms communicate. In philosophical terms, it is identified with the First Intellect or the Supreme Pen (

al-Qalam al-A'la), the primordial principle through which God's singular knowledge is articulated into the multiplicity of creation.43 This reality is not bound by time and space; it is the hidden, spiritual essence of all prophecy and sainthood.43


The Doctrine of Nūr Muḥammadī (The Light of Muhammad)


Based on a prophetic tradition stating, "The first thing God created was my light," this doctrine posits that the Light of Muhammad (Nūr Muḥammadī) was the primordial substance from which the entire universe was created.43 This pre-cosmic light is the spiritual essence of all prophets and believers.37 It is not merely a historical artifact but a continuous spiritual influx (

fayd) that flows through the chain of prophets and is transmitted from master to disciple in the Sufi silsilah.30 To connect with a Sufi master is to connect to this prophetic light, which is the ultimate source of guidance and spiritual transformation.44

The fundamental distinction between the two approaches can be understood as a shift from replication to participation. The Salafi methodology is concerned with replicating the external life of the Prophet as accurately as possible, based on a meticulous study of textual records. It is a project of historical reconstruction and behavioral imitation.9 The Sufi methodology, while beginning with this imitation, aims for something more: participation in the living, timeless, spiritual reality of the Prophet. This is achieved not just through study, but through the purification of the heart via practices like

dhikr and the guidance of a master who serves as a conduit for the prophetic light.2 The Salafi sees the Prophet as a perfect but finite historical model to be copied. The Sufi sees him as an infinite spiritual reality to be known and experienced. This explains why the Salafi view is necessarily limited to the exoteric, while the Sufi view is inherently "in-depth," as it seeks to unite the exoteric law brought by the historical Muhammad with the esoteric reality of the cosmic Muhammad.


Table 1: Comparative Framework of Sufi and Salafi Perspectives on the Prophet Muhammad


Characteristic

Salafi Perspective

Sufi Perspective

Primary Conception

The Final Legislator and Flawless Transmitter 5

The Cosmic Principle and Embodiment of Divine Reality 37

Nature of Being

A perfect historical, human model to be imitated 34

A timeless, metaphysical reality (Ḥaqīqah) to be experienced 43

Understanding of Sunnah

A code of conduct to be literally replicated 9

The external manifestation of an inner state to be realized 37

Key Metaphysical Concepts

Tawhid (in opposition to shirk and bid'ah) 9

al-Insān al-Kāmil, Ḥaqīqa al-Muḥammadiyya, Nūr Muḥammadī 39

Hermeneutical Approach

Literalism (zahir), textualism, rejection of esoteric meaning 8

Synthesis of the literal (zahir) and the esoteric (batin), validated by experience (kashf) 30

Primary Religious Goal

Purification of practice by avoiding bid'ah 50

Purification of the heart (tazkiya) to achieve Divine Presence (ma'rifah) 3

Relationship to Prophet

Emulation through precise imitation of actions 32

Connection through spiritual transmission (silsilah) and transformative love (mahabbah) 2


Section 5: Manifestations of Divergence: Key Controversies in Prophetic Devotion


The profound theological and metaphysical chasm between the Salafi and Sufi conceptions of the Prophet Muhammad is not merely an abstract academic debate. It manifests in sharp, real-world controversies over devotional practices. The debates surrounding the Prophet's birthday, the visitation of graves, and the seeking of intercession serve as practical case studies that illuminate the clash between Salafism's literalist-puritanism and Sufism's principle-based, esoteric worldview.


5.1 The Celebration of Mawlid (The Prophet's Birthday)


The annual celebration of the Prophet's birthday, or Mawlid al-Nabi, is perhaps the most visible point of contention.

  • The Salafi Position: For Salafis, the Mawlid is a clear case of a reprehensible innovation (bid'ah sayyiah). Their argument is simple and direct: the practice was not instituted by the Prophet, his companions, or the first three generations of the salaf.22 Since the religion was perfected in their time, any subsequent addition to religious ritual is forbidden. They further argue that the celebration is an imitation of Christian practices (namely, Christmas) and that it often leads to excessive veneration (ghuluww) of the Prophet, which risks compromising the purity of Tawhid and sliding into shirk.19 The historical fact that the public celebration was institutionalized by the Shi'ite Fatimid dynasty is often cited as further proof of its heterodox origins.52

  • The Sufi Position: In contrast, the vast majority of Sufis and mainstream traditional scholars view the Mawlid as a praiseworthy innovation (bid'ah hasanah). Their justification is not based on a claim that the salaf practiced it, but on the argument that it aligns with the higher principles and spirit of the Shari'ah.22 They see it as a collective expression of love (mahabbah), joy, and gratitude to God for the blessing of sending the Prophet as a "mercy to the worlds".52 Activities common to theMawlid, such as reciting the Qur'an, narrating the Prophet's life, feeding the poor, and sending blessings upon him, are all individually sanctioned and encouraged acts. Grouping them together for this special occasion is, in their view, a commendable means of reviving the Prophet's memory and strengthening the community's connection to him.22

  • Analysis and the Nuance of Ibn Taymiyyah: This debate perfectly encapsulates the differing hermeneutics. Salafism applies a rigid historical test: "Did they do it?" If the answer is no, the practice is forbidden. Sufism and traditional Islam apply a principle-based test: "Does this practice contradict a core principle of the Shari'ah, or does it serve a laudable religious purpose, like fostering love for the Prophet?" If the latter, it is permitted.54 Interestingly, the Salafi intellectual progenitor, Ibn Taymiyyah, held a more nuanced view than many of his modern followers. While he unequivocally classified theMawlid as a bid'ah because it was an imitation of Christians and not practiced by the salaf, he also acknowledged that those who participate out of a sincere love for the Prophet and a genuine intention to honor him might be rewarded by God for their good intention, even while the act itself remains an innovation.51 This careful distinction between the actor's motive and the objective status of the act is often lost in more rigid, contemporary Salafi condemnations.


5.2 Ziyarat (Visiting Graves) and Tawassul (Seeking Intercession)


The practices surrounding the graves of the Prophet and the saints (awliya) represent another major fault line, rooted directly in the metaphysical status of the soul after death.

  • The Salafi Position: Salafis permit visiting graves (ziyarat) for two specific purposes only: to remember the hereafter and to pray for the deceased.57 Any other practice is strictly forbidden. This includes undertaking a journey specifically to visit a grave (with the exception of the Prophet's mosque in Medina, not his grave per se), seeking blessings (tabarruk) from the site, or, most critically, seeking the intercession (tawassul) of the deceased occupant.16 The rationale is that the dead are dead; they have no power to hear, help, or mediate. To ask anything of them is to attribute to a creature a power that belongs only to God, which constitutesshirk.57

  • The Sufi Position: Sufis, along with most traditional Sunnis, hold that the prophets and saints are not dead in the sense of being annihilated. They possess a form of life in the barzakh (the intermediary realm between death and resurrection) and can be aware of visitors.59 Because of their high spiritual station (maqam) with God, they are a valid means (wasilah) of approaching Him.61 Seeking theirtawassul is not worshiping them; rather, it is an act of humility, recognizing their closeness to God and asking them to supplicate to God on one's behalf. This practice, they argue, is supported by Qur'anic precedents (such as the sons of Jacob asking their father to seek forgiveness for them), hadith evidence, and the established practice of the early Muslim community, including the companions and major jurists like Imam al-Shafi'i.59

  • Analysis: This controversy hinges directly on the conception of the Prophet's reality after his physical departure. For Salafis, his death marked the end of his worldly agency; his authority now resides solely in the preserved texts of the Qur'an and Sunnah. For Sufis, his Ḥaqīqa al-Muḥammadiyya is a timeless, living reality. His spiritual presence and ability to intercede (by God's permission) are continuous. The Salafi position is born of a theology that insists on a radical, unmediated separation between the Creator and the creation to safeguard Tawhid. The Sufi position is born of a theology that sees a spiritual hierarchy in creation, with the Insān al-Kāmil serving as the sanctioned and necessary link between the human and the Divine.


Section 6: Conclusion: The Synthesis of Form and Essence


The divergence between the Salafi and Sufi understandings of the Prophet Muhammad represents more than a simple disagreement over rituals; it reflects two fundamentally different approaches to religious knowledge, history, and reality itself. The Salafi conception, while textually rigorous and internally coherent, ultimately limits the Prophet to his historical and legislative role, creating a two-dimensional model for literal replication. The Sufi conception, by contrast, integrates this essential exoteric model into a vast, multi-dimensional metaphysical framework, understanding the Prophet as the outer form (zahir) that manifests an inner, cosmic essence (batin).

The Sufi understanding can be considered "more in-depth" because it does not stop at the letter of the law. Classical Sufism never rejected the Shari'ah or the Sunnah; on the contrary, its greatest masters were also masters of the religious sciences who insisted that there is no true esoteric path without a firm grounding in exoteric practice.27 They viewed the meticulous adherence to the Prophetic

Sunnah as the indispensable foundation and vessel for realizing the Prophetic Ḥaqīqah.26 The external emulation of the Prophet is the first and necessary step on the path to purifying the heart to receive his spiritual reality. This synthesis of form and essence, law and love, action and being, constitutes a more complete and profoundly integrated understanding of the Prophetic legacy.

In its zealous quest for a "pure" Islam, defined by what was practiced by the first three generations, the modern Salafi movement performs a radical act of historical and theological reduction. It strips away the layers of meaning, interpretation, and spiritual experience that characterized Islamic civilization for over a millennium, dismissing them as accretions and innovations.10 This approach results in an understanding of the Prophet that is textually precise but metaphysically and spiritually circumscribed, severing the link between his historical person and his cosmic reality.

Ultimately, the Sufi understanding of the Prophet Muhammad is "more in-depth" because it addresses his cosmic and metaphysical significance in addition to his historical and legislative functions. It can be argued as "more correct" from the standpoint of historical continuity, as it represents the mainstream spiritual tradition of Islam that the modern Salafi movement arose to challenge. By embracing the Prophet as both the bringer of the Law and the living embodiment of the Divine Reality—the Perfect Human, the Muhammadan Reality, the Primordial Light—Sufism offers a path not merely of imitation, but of transformation. It presents a vision of a complete inheritance: to follow the Prophet's law with one's limbs, and to be filled with his light in one's heart.

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