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The story of the red drops in Ahmadiyya (1884)

MGA mentioned the story of the red drops in 1886, in his book, Surmah Chashm-e-Aryah, “Guidance for the Aryas”. This book was created before MGA rejected the miracle of the physical second coming of Jesus. Hence, MGA was on-board with the physicality of miracles.  However, after MGA died, all of those miracles were explained away by rational means.  Moreover, MGA always had lots of men and women attending to him while he was in the toilet.  Most likely because his right hand was broken and he thus couldn’t properly wipe himself.  Abdullah of Sannour was the toilet attendant in this case, he claims to be a witness for these red drops and was even buried with MGA’s clothes which were stained as such. It is important to note that this story is from 1884, but MGA didn’t mention it until 1886 in his book. This incident came from an era before MGA had married his second wife, thus MGA would always spend long hours with his toilet attendants. The story of the red drops is also mentioned in the ROR of September-1925 and the Oct-1939 edition of the ROR.
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Even Muhammad’s (saw) skin color was described sometimes as reddish and sometimes as brown-ish

Mirza Ghulam Ahmad didn’t know that even Muhammad’s (saw) skin color was described sometimes as reddish and sometimes as brown-ish-white-ish. Or, he knew and purposely lied to the masses that Eisa (as) son of Maryam is 2 people because his skin color was described as reddish by some reports and brown-ish in other reports.

The Arabs don’t say a man is white [or: ‘white man,’ rajul abya∙] due to a white complexion. Rather, whiteness [al-abyad] with them means an external appearance that is free from blemish [al-zahir al-naqi min al-uyub]; when they mean a white complexion they say ‘red’ (ahmar)… when the Arabs say, ‘so-and-so is white (abyad – bayda), they [only] mean a noble character (al-karam fi l-akhlaq), not skin color. It is when they say ‘so-and-so is red’ (ahmar- hamra) that they mean white skin. And the Arabs attribute white skin to the slaves.” (See Lisan al-Arab, the well-known Arabic dictionary by Ibn Manzur).

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Alfred Mall claimed that Mirza Ghulam Ahmad suffered from a mental disorder–via his PHD dissertation

A Pakistani-Christian man named Dr. Alfred Mall wrote a PHD Dissertation at the Dropsie University in Philadelphia in 1976. He talks about the mental disorder of MGA and many others things.

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Why is Esa (as) described in hadith as having reddish and brown skin color?

Watch my video explanation here. Watch Imam Omar Soleimain explain it here also (35:00 mark). In 1891, a few months after MGA had claimed to be the second coming of Esa (as), as “Taudih-e-Maram” in english as “Elucidation of Objectives” was published, we find this silly argument (see pages 14-15, online english edition of 2004). We don’t seem to find this argument ever again in any of MGA’s book or newspapers. MGA claims to have been studying hadith since a child, however, he had never seen this hadith and had never realized that it was about him (per his own opinion). Muhammad Ali told us in 1915 that this book, was published on January 22, 1891, even Qadiani sources acknowledge that it was written in 1890 (see Hidden Treasures), it was most likely written in the early part of 1890 by Noorudin and his team of writers. Interestingly, most of their arguments about Esa (as) being dead were directly stolen from Sir Syed’s Tafsir of the Quran. However, this hadith report and the silly argument that they made is unique to MGA and his team, no other islamic scholar or laymen ever made such a ridiculous argument.
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Mirza Ghulam Ahmad suffered from hysteria and convulsions, and his wife, and his son, Mirza Basheer-uddin Mahmud Ahmad–The 2nd Khalifa


In my essays on Ahmadiyya, I have comprehensively covered the topic of Mirza Ghulam Ahmad and his frequent use of opium. The causation of all of this were the many illnesses of MGA, he suffered from hysteria, diabetes, excessive urination issues, and now we have confirmation that he suffered from mental illness, and his wife and his precious Mirza Basheeruddin Mahmud Ahmad. This seems to be the explanation that we needed as we dig deeper into the books of Ahmadiyya to find an answer as to why this family started this business.
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What and where is Bait-Ud Dua?

Bait-ud-Dua (house of prayers) is small room that can barely fit 15 people (see at the 9:17 mark). In 1885, MGA was sleeping in this very room, which was a bathroom at that time and was allegedly to have had the incident of the red drops herein. In those days, this room was a toilet room.

In 1903, the ground toilet was most likely ripped out. Lahori-Ahmadi’s claim that Shaikh Rahmatullah paid for the remodeling of Bait-ud-Dua. Later, the floor of the room was raised to the level of the rest of the mosque and this became the office of Maulvi Muhammad Ali. After 1914, it seems that 2nd Khalifa was also fond of this room and would spend many hours therein. Ahmadiyya sources tell us that he would come out with eyes red and swollen. Bait ud Dua is at the eastern end of Masjid Mubarak. The Bait-ul Fikr is right down the hall, on the opposite side (the extreme western end of the temple. It seems to have been called Bait ud Dua after 1920.

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Who is M. Abdullah Sanauri (1864-1927)? The famous toilet attendant of Mirza Ghulam Ahmad

He was another early toilet attendant of MGA, the other was Shaikh Hamid Ali. Ahmadiyya sources also claim that Sanauri wrote letters on behalf of MGA and acted as a scribe. He related many stories to Mirza Bashir Ahmad which were published in Seeratul Mahdi (1923 edition). His nephew is the famous Dard who wrote, “Life of Ahmad” (1947). The other famous toilet attendant was Shaikh Hamid Ali. They both lived in MGA’s house. On the Aaqa Ka Ghulam channel, they showed a ref wherein a Kashf (dream) of MGA wherein it seems like he says that Abdullah Sanuari put his finger in MGA’s diarrhea (see at the 1:18:00 mark). His name is also spelled as Muhammad Abdullah of Sannour (and as Sanori or Sanauri)and Miyan ‘Abdullah of Sannour, who is a patwari [A village registrar of land] in Patiala State (See Tadhkirah, 2009 edition).

He passed away on October 7th, 1927 on a Friday (See Dard, “Life of Ahmad”).
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Mirza Ghulam Ahmad and the Splitting of the Moon incident of Muhammad

MGA copied Sir Syed’s entire playbook when it came to denying miracles and the unlimited abilities of Allah. It was Sir Syed who first wrote that Esa (as) was dead and never returning, he also wrote that the concept of the “Mahdi” was totally false and nothing more than Muslims exaggerating about their greatness. Ahmadi’s are known to waffle on this subject and many more. Normally, Ahmadi’s reject all miracles and give them a “rational-explanation”, totally downgrading their status as miracles. MGA had the famous incident of the red drops appearing out of thin air, this was boasted by MGA as a total miracle with divine help. However, this was in the 1886 era and MGA hadn’t totally rejected miracles as of yet. In fact, in 1886, in MGA’s book, “Surma chashma Arya”, MGA defended the physicality of the splitting of the moon by saying that all the laws of Allah are unknown, this was another written debate that MGA had, the very first argument made by the hindus was the falsity of the splitting of the moon argument, MGA defended the common Muslim position, which was that it was a physical miracle, he did the same in terms of the miraculous Birth of Jesus also, he also defended the fire-incident that was related about Abraham, MGA also called that a physical miracle. MGA waited til 1891, then, he rejected the physicality of the Miraaj, and many other miracles that were divinely ordained. In terms of the splitting of the moon, it comes from the Quran, Chapter 54:1-2. It is also mentioned in many Sahih hadiths. In 1892, in Ainah Kamalate Islam, MGA again concurred that Muhammad (saw) did in fact pray for miracles and had many, the splitting of the moon is mentioned, however, at this juncture, MGA and his team didn’t go into detail, they also mentioned how Muhammad (saw) was able to feed many and hydrate many from a simple cup or bucket (see the reference in the below). It seems that MGA was publicly lying, he rejected all miracles, however, in 1892, he was paying lip service, just like he did on the topic of prophethood. In 1902, MGA totally changed, in “I‘jaz-e-Ahmadi”, MGA wrote a poem wherein he claimed that “For him (Muhammad) was shown the Sign of a lunar eclipse and for me, Of lunar and solar both. Will you persist in your denial?”. Even in Braheen-e-Ahmadiyya Volume-5, MGA’s team of writers dismissed the physicality of the splitting of the moon and called it a type of lunar eclipse. In 1909 via Nuzul Masih, the same argument is given. Then, in 1960, via Malfuzat, Volume-1, MGA is recorded 4-5 times confirming that the splitting of the moon and other miracles were physical, just not understood by humans yet, MGA even admonished people who counter-argued that this miracle was simply a type of Lunar Eclipse (see page 137).

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Mirza Ghulam Ahmad needed toilet attendants his entire life

We have collected lots of data on the men and woman who have massaged him and why. It turns out, these were his bathroom attendants. You see, MGA had broken his right-arm very early in life, most likely pre-1857, since MGA was the only male in his entire family who didn’t help the British fight off his fellow country men, most likely because MGA’s couldnt lift a rifle with his right arm so despite being 17-24 years old, he was useless. Nevertheless, MGA ate and drank with his left hand exclusively, however, he couldnt properly clean his own excretions, thus a bathroom attendant was always on duty for MGA. These bathroom attendants also gave MGA massages, sometimes they were men and sometimes they were women, they were mostly poverty stricken people who lived on the roadways and gypsys and etc, those types of people were happily ready to be employed in all such household cleaning jobs. MGA’s top 3 toilet attendants were Shaikh Hamid Ali, Pir Sirajul-Haqq Nu‘mani and Muhammad Abdullah Sanauri.

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