Ibn-i-Umr relates that the Prophet said:--"The Khalifs shall be in the Quraish tribe as long as there are two {86} persons in it, one to rule and another to serve."[77] "It is a necessary condition that the Khalif should be of the Quraish tribe."[78] Such quotations might be multiplied, and they tend to show that it is not at all incumbent on orthodox Sunnis, other than the Turks, to rush to the rescue of the Sultan, whilst to the Shia'hs he is little better than a heretic. Certainly they would never look upon him as an Imam, which personage is to them in the place of a Khalif. In countries not under Turkish rule, the Khutbah, or prayer for the ruler, said on Fridays in the mosques, is said for the "ruler of the age," or for the Amir, or whatever happens to be the title of the head of the State. Of late years it has become more common in India to say it for the Sultan. This is not, strictly speaking, according to Muhammadan law, which declares that the Khutbah can only be said with the permission of the ruler, and as in India that ruler is the British Government, the prayers should be said for the Queen. Evidently the law never contemplated large bodies of Musalmans residing anywhere but where the influence of the Khalif extended. In thus casting doubt on the legality of the claim made by Turkish Sultans to the Khalifate of Islam, I do not deny that the Law of Islam requires that there should be a Khalif. Unfortunately for Islam, there is nothing in its history parallel to the conflict of Pope and Emperor, of Church and State. "The action and re-action of these powerful and partially independent forces, their resistance to each other, and their ministry to each other, have been of incalculable value to the higher activity and life of Christendom." In Islam the Khalif is both Pope and Emperor. Ibn Khaldoun states that the difference between the Khalif and any other ruler is that the former rules according to divine, the latter according to human law. The Prophet in transmitting his sacred authority to the Khalifs, his successors, conveyed to {87} them absolute powers. Khalifs can be assassinated, murdered, banished, but so long as they reign anything like constitutional liberty is impossible. It is a fatal mistake in European politics and an evil for Turkey to recognize the Sultan as the Khalif of Islam, for, if he be such, Turkey can never take any step forward to newness of political life.[79] This, however, is a digression from the subject of this chapter.