It is commonly accepted that the period following the destruction of the Abbasid Caliphate produced a new framework for the relationship between the religious elite and dynastic courts. Generally speaking, this era witnessed the increased princely patronage of the ‘ulama and the Sufis, as well as a much wider interest in mystical and esoteric knowledge compared to earlier periods. These changes in the broader circumstances of religion and piety, coupled with Sufism’s own transformations in the period, resulted in the emergence of Sufi communities that coalesced around individual figures and chains (silsila). The period is also well-known for engendering a number of sunni dynasties that sought to patronize Islamic learning, in part, as a way to buttress their legitimacy. Devoid of a universal caliph who conferred titles and therefore authority, these military dynasties increasingly turned to supporting mystical piety, which act would help project them as deserving of their claims to Divine sanction. This paper will try to address the simultaneous emergence of a type of Sufism that claimed to embody the spiritual legacy of the Prophet Muhammad. In the absence of a caliph succeeding the Prophet, these military dynasties sought to cement ties to the kinds of Sufis that claimed spiritual descent from the Prophet in addition to serving the Sunni-Jama`i political ideals. The Sufis of this kind were characterized by these features: i) they connected all aspects of their Sufism directly to the Prophet, ii) they commanded a large international following; ii) they claimed access to the unseen and the esoteric; iii) they demonstrated a strong sense of society and political order. The most paradigmatic Sunni ruler of this type of a relationship in the fifteenth century was the Timurid ruler Shahrukh (r. 1405-1447), who patronized Sufism particularly in Khorasan and Transoxania. In this paper, I will examine the relationship between Shahrukh and a number of prominent Sufis of Herat, his capital, in an attempt to illuminate the development of the aforementioned type of Sufi piety that I call Muhammadan Sufism. Building on the recent works of Erik Ohlander, Daphna Ephrat, and Shahzad Bashir, I will focus on the writings and activities of these Sufis, discussing how their view of Sufism that was firmly anchored in the Prophetic model served the ideals of the Shahrukhid government.