Finally, it may be well to notice an important and necessary modification which holds as to the above statement that a Muslim may choose any one of the four schools and may then follow its rules. As might be expected, geographical influences weigh overwhelmingly in this choice. Certain countries are Hanifite or Shafi‘ite; in each, adherents of the other sects are rare. This geographical position may be given roughly as follows: central Asia, northern India, and the Turks everywhere are Hanifite. Lower Egypt, Syria, southern India and the Malay Archipelago are Shafi‘ite. Upper Egypt and North Africa west of Egypt are Malikite. Practically, only the Wahhabites in central Arabia are Hanbalites. Further, the position holds in Islam that the country, as a whole, follows the legal creed of its ruler, just as it follows his religion. It is not only _cuius regio eius religio_, but _cuius religio eius lex_. Again and again, a revolution in the state has driven one legal school from power and installed another. Yet the situation occurs sometimes that a sovereign finds his people divided into two parties, each following a different rite, and he then recognizes both by appointing Qadis belonging to both, and enforcing the decisions of these Qadis. Thus, at Zanzibar, at present, there are eight Ibadite judges and two Shafi‘ite, all appointed by the Sultan and backed by his authority. On the other hand, the Turkish government, ever since it felt itself strong enough, has thrown the full weight of its influence on the Hanifite side. In almost all countries under its rule it appoints Hanifite judges only; valid legal decisions can be pronounced only according to that rite. The private needs of non-Hanifites are met by the appointment of salaried _Muftis_—givers of _fatwas_, or legal opinions—of the other rites. [Sidenote: IBADITES]