The Lahore Ahmadiyya Movement for the Propagation of Islam, () is a separatist group within the Ahmadiyya movement that formed in 1914 as a result of ideological and administrative differences following the demise of Hakim Nur-ud-Din, the first Caliph after Mirza Ghulam Ahmad. Members of the Lahore Ahmadiyya movement are referred to by the majority group as ghayr mubāyi'īn ("non-initiates"; "those outside of allegiance" to the caliph) and are also known colloquially as Lahori Ahmadis. Adherents of the Lahore Ahmadiyya movement believe Ghulam Ahmad to be a Mujaddid (reformer) and also affirm his status as the promised Messiah and Mahdi, but diverge from the main Ahmadiyya position in understanding his prophetic status to be of a Sufistic or mystical rather than theologically technical nature. Moreover, adherents of the Lahore Ahmadiyya movement do not profess allegiance to the Ahmadiyya Caliphate and are administered, instead, by a body of people called the Anjuman (Council), headed by an Amīr (President). According to estimates from the Immigration and Refugee Board of Canada and author Simon Ross Valentine, there are between 5,000 and 10,000 Lahori Ahmadis in Pakistan and as many as 30,000 worldwide, thereby representing less than 0.2% of the total Ahmadiyya population. Similar to the 'Qadiani' Ahmadis, the 'Lahori' Ahmadis hold annual conferences or conventions called jalsas where community updates, aims, topics of interest, and challenges are discussed and emphasized to help direct policy-planning goals and initiatives for the respective groups or jamaats. History Soon after the death in 1914 of Hakim Nur-ud-Din, Ghulam Ahmad's first successor, Bashir-ud-Din Mahmud Ahmad, Ghulam Ahmad's son, was chosen in Qadian at the age of 25 to lead the movement as his second successor. However, a group, which included some of the movement's senior figures, led by Maulana Muhammad Ali, opposed his succession and refrained from pledging their allegiance to him, eventually leaving Qadian and relocating to Lahore. Muhammad Ali and his supporters' differences with Mahmud Ahmad centred mainly upon the nature of Ghulam Ahmad's prophethood—and consequentially the status of Muslims who did not accept him— as well as the form the leadership should take within the movement, viz. the relative authority of the successor (or khalīfa) and the Central Ahmadiyya Council (Anjuman). Although a clash of personalities between the dissenters and Mahmud Ahmad has also been postulated owing to the latter's relative youth, inexperience and poor academic background. The disputes surrounding these, and other related issues,