the adjectives added to qualify it. Accordingly, the Ahmadiyya Muslim Community believes that prophecy gifted as a result of perfect obedience and self-effacement in devotion to Muhammad is theologically possible after him, though it affirms the advent of only one such promised end-times figure in Ghulam Ahmad as having appeared in accordance with scriptural prophecies. Such a prophetic status, though not independent, is nonetheless technically classed as prophethood in as much as it involves an individual who is given knowledge of the hidden, predicts future events and is called a prophet by Allah. On other Muslims A closely linked point of contention surrounded the status of Muslims who did not accept Ghulam Ahmad's claim. Muhammad Ali and his supporters, rejecting indiscriminate pronouncements of disbelief (Kufr) concerning them, drew a distinction between those who were neutral in the controversy and those who actively rejected and opposed Ghulam Ahmad, or pronounced him an infidel. The former could not in any sense be termed disbelievers (kafirs) while the latter were guilty only of rejecting a particular commandment of the Islamic faith—namely that pertaining to belief in the promised Messiah—which would render them fasiqun (those who depart from the right path) in distinction to disbelief in a basic element of the faith which would have excluded them from the Muslim community (Ummah). Muhammad Ali repudiated the idea of declaring the entire Muslim community as disbelievers, a term which, according to him, could not apply to non-Ahmadi Muslims indiscriminately, something which he accused Mahmood Ahmad of doing. Affirming a different typology of disbelief, i.e. that which subsists outside of Islam in contrast to that which does not entail exclusion from it, although Mahmood Ahmad held that Muslims who did not accept Ghulam Ahmad technically fell into the category of disbelief, and that rejection of him ultimately amounted to rejection of Muhammad, he utilised the broad connotations and usages of the Arabic word Kafir to stress that his use of the term in reference to such Muslims did not carry its demotic meaning, but rather meant to signify doctrinal deviancy and to express that only Ahmadis were true Muslims. For him, since such Muslims as had not accepted one appointed by God (ma'mur minallah) within Islam were neither deniers of God nor Muhammad, they were still part of the Muslim community and were Muslims only in the sense that they belonged to the Ummah of Muhammad