One of the main source of dispute during his lifetime and continuing since then, is Mirza Ghulam Ahmad’s use of the terms “Nabi” (prophet) and “Rasool” (messenger) when referring to himself. Muslims consider the prophet Muhammad to be the last of the prophets [61] and believe that Ahmad's use of these terms is a violation of not only the rudimentary concept of the “finality of prophethood”, but the Qur'an itself.[62] His followers fall into two camps in this regards, the Ahmadiyya Muslim Community who believe in a literal interpretation of Mirza Ghulam Ahmad’s prophethood (with some qualifications),[63] and is currently headed by Ahmad's fifth Caliph or successor carrying the title of Khalifatul Masih an institution believed to have been established soon after Ahmad’s death. While the Lahore Ahmadiyya Movement who believe in an allegorical interpretation of these two terms is administered by a body of people called the Anjuman Ishat-e-Islam (Movement for the propagation of Islam) headed by an Emir.[64] This among other reasons caused a split in the movement soon after Ahmad’s death.
Followers of Mirza Ghulam Ahmad are considered non-Muslims in Pakistan and Saudi Arabia and have faced relentless persecution of various types over the years.[65] In 1974, the Pakistani parliament amended the Pakistani constitution to declare Ahmadis as non-Muslims for purposes of the constitution of the Islamic Republic.[66] In 1984, a series of changes in the Pakistan Penal Code sections relating to blasphemy were made, which, in essence, made it illegal for Ahmadis to preach their creed, leading to arrests and prosecutions. However, no one has been executed yet, even though it is allowed under the law.
In 2007 The Ahmadiyya were banned from practising their faith openly in the state of Belarus, and given a similar status to other banned religious groups in the country.[67]
Relative to the Ahmadiyya Muslim Community, some mainstream Muslim opinion towards the Lahore Ahmadiyya Movement has been more accepting,[68] with the Lahore Ahmadiyya Literature finding easier compatibility with orthodox Muslims[69][70] and some Orthodox Muslim scholars considering the members of the Lahore Ahmadiyya Movement as Muslims.[68]
A number of modern Muslim scholars and Muslim intellectuals seem to conform to the idea of peaceful Jihad as a struggle for reform through civil means, in accordance with Mirza Ghulam Ahmed's standpoint on the issue. Furthermore, some Islamic scholars have opined that Jesus has died (Mirza Ghulam Ahmad's assertion) or expressed their own confusion on this matter,[71][72][73] though the majority orthodox position of most Muslims with regard to this issue has not changed.
