The spiritual authority in catholic Islam reposes in the legists, who in this respect are called in a tradition the "heirs of the prophets." Since they could no longer regard the khalifs as their leaders, because they walked in worldly ways, they have constituted themselves independently beside and even above them; and the rulers have been obliged to conclude a silent contract with them, each party binding itself to remain within its own limits.[1] If this contract be observed, the legists not only are ready to acknowledge the bad rulers of the world, but even to preach loyalty towards them to the laity.

The most supremely popular part of the ideal of Islam, the reduction of the whole world to Moslim authority, can only be attempted by a political power.  Notwithstanding the destructive criticism of all Moslim princes and state officials by the canonists, it was only from them that they could expect measures to uphold and extend the power of Islam; and on this account they continually cherished the ideal of the Khalifate.

[Footnote 1:  That the Khalifate is in no way to be compared with the Papacy, that Islam has never regarded the Khalif as its spiritual head, I have repeatedly explained since 1882 (in “Nieuwe Bijdragen tot de kennis van den Islam,” in Bijdr. tot de Taal, Landen Volkenkunde van Nederl.  Indie, Volgr. 4, Deel vi, in an article, “De Islam,” in De Gids, May, 1886, in Questions Diplomatiques et Coloniales, 5me annee, No. 106, etc.).  I am pleased to find the same views expressed by Prof.  M. Hartmann in Die Welt des Islams, Bd. i., pp. 147-8.]

In the first centuries it was the duty of Mohammedans who had become isolated, and who had for instance been conquered by “unbelievers,” to do "hijrah,” i.e., emigration for Allah’s sake, as the converted Arabs had done in Mohammed’s time by emigrating to Medina to strengthen the ranks of the Faithful.  This soon became impracticable, so that the legists relaxed the prescription by concessions to “the force of necessity.”  Resignation was thus permitted, even recommended; but the submission to non-Musulmans was always to be regarded as temporary and abnormal.  Although the partes infidelium have grown larger and larger, the eye must be kept fixed upon the centre, the Khalifate, where every movement towards improvement must begin.  A Western state that admits any authority of a khalif over its Mohammedan subjects, thus acknowledges, not the authority of a pope of the Moslim Church, but in simple ignorance is feeding political programs, which, however vain, always have the power of stirring Mohammedan masses to confusion and excitement.

Of late years Mohammedan statesmen in their intercourse with their Western colleagues are glad to take the latter’s point of view; and, in discussion, accept the comparison of the Khalifate with the Papacy, because they are aware that only in this form the Khalifate can be made acceptable to powers who have Mohammedan subjects.  But for these subjects the Khalif is then their true prince, who is temporarily hindered in the exercise of his government, but whose right is acknowledged even by their unbelieving masters.