I found this write-up on the islam/ahmadiyya reddit forum. I have reproduced it (verbatim)in the below .

In 2018 by Ahmadi students of the Goethe-University Frankfurt am Main, Germany. Their report was printed in the ASTA-Zeitung, which is the largest student newspaper in Germany and has a circulation of 475,000. Originally, the report was printed in German. We found an English translation herein. There could be minor translation errors.

Since the headquarters of the German Jamaat are also in Frankfurt am Main, the report, of course, caused a furore. For the first time in the history of the university, students from a cult shared their experience on their campus life. Jamaat tried to find out about the authors. This is also the reason for why I waited some time to share it with you. The excitement should subside a little. Time has come however and here is the report.

Keeping the rise in far right, racist and anti-islam movements in Germany in mind, the authors did not disclose that they are speaking of the Jamaat. Another reason is the German Jamaat itself: their usual practice is to send their lawyers and bring authors before court very fast. That is why the primary goals of the authors were to make the general experiences of cult members on the university campus visible and to attract other cult members, especially Ahmadis, to connect with the authors. Thanks to u/doublekafir for the links and proofreading the translation. If you have any other links in English language or other examples, please feel free to share them here so that I can put them into the report. Lastly, please support and share our German subreddit: r/islam_ahmadiyya_de.

We had also came across a Jamaat letter from Germany wherein the Jamaat leaders have distanced themselves from a woman named Momina Rajput (@mominaai), who seems to be active on social media and writing against the jamaat in Germany. However, she quit the Ahmadiyya community and became an Atheist about 3-4 years ago.

In Germany, many Ahmadi’s have been complaining about being exploited for chanda by the Ahmadiyya jamaat, and lets not forget how Ahmadi’s killed their own daughter in Germany. We also have a video from Orya Maqbool, wherein he goes through many important documents and explains the asylum game that Ahmadi’s are playing (paperwork from Der Spiegel). This isn’t the first time that Ahmadi’s have been accused as such, watch my video herein. Even Pakistani-Christians have accused Ahmadi’s of faking asylum just to come to the West. Even Ahmadi’s have confessed about this asylum game. Samina Khan has also spoke out Ahmadiyya fraud scheme’s in Germany.

Moreover, in the UK, the Ahmadiyya Movement, aka the Mirza family business is represented legally in the UK by Bindmans LLP.  Unlike, the USA, Germany, Africa, Pakistan and India (and many more), in the UK, every charity has to register and is thus monitored by the Charities Commission. In the past few years, many Ex-Ahmadi’s have reported their persecution and harassment to the UK Charities Commission and then forced to pay lawyer fee’s for many years until finally getting heard.
The write-up

On the Campus life of a cult member

Here and there people hear of cults and sects. Nobody will deny that they exist. Many people probably know that the distributors of religious books on the campus belong to a more special type of religious community. How is it being member in such a cult? We, the authors of this report, were born into a religious cult. However, we have left the community: theologically, emotionally, socially – some of us are still formally registered. The emotional and social consequences that would result from an excommunication would be too fierce for some of us (e.g. domestic violence and social death). Until then, it means for many of us: keep going and survive our toxic community.

Our daily cult life (on the campus)

Our community is a cult because to us and others it feels like one and because it fulfills the conditions for a cultish community (see Marcus Zeller: Das versprochene Paradies). Our cult is an eschatological one. Membership numbers are presented increased by ten times, to always maintain the appearance of a blessed and true community. There is a very strict endogamy in our community, women are excluded if they marry outside the community. Members who imitate the so-called “opposite sex” are disciplined (e.g. non-binary members or men with earrings).

Deviations from heterosexism (there is this cult narrative that “pig makes you gay”) such as other life, love and sexuality decisions are not tolerated, especially premarital and extramarital romantic relationship are forbidden. In our cult there is love only for those who integrate well and rejection for those who deviate from the path of the cult or even rebel openly. Parents are threatened when children leave the cult, lies are spread about those excommunicated and whenever possible dropouts are self-confidently condemned to hell by the cult. Also in the repertoire, the cult uses gaslighting and manipulation until members question the perception of their daily reality of repression. There is also defamation on campus and elsewhere, perpetrator-victim reversal (e.g. “because of you, our community and family has a bad image now…”), Victim-Blaming (e.g. “It’s because you wear no hijab …”), and the individualization of repression in connection with allegations of “personal revenge campaigns” against the cult. Lastly, the cult mobilizes narratives that equate discussions about the cult repression with racism or even blasphemy.

In the university context, our task is to promote our community in friendly and professional conversations with other students and lecturers. Furthermore, we are expected to invite friends to our cult events, to defend the truthfulness of our community and to draw positive references to the community always and everywhere. The campus is a place of aggressive proselytizing for us. The cult is therefore reluctant to see members building their own networks outside of the cult. The cults fear of detachment and independence of members from the cult is too omnipresent. Questioning the dynamics and repressive systems in our cult is strictly forbidden. The knowledge that we as law students take from the human rights lecture we can apply to others or non-believers, but never to us. It is important for us to not specify whether our cult is a Christian or Muslim one. We believe that cults have many similarities in common, even if they may end up being very different in their historical and theological origins. We fear that a specific naming of our cult could lead to reactionary forces seizing and instrumentalizing our struggles. This could promote racism against and exclusion of minorities as well. That is why, for the time being, we will stick to the term cult. Those affected by our cult can imagine who we are talking about right now and that’s all right for us.

Discipline and order!

She is attending the dance classes at the university. He’s wearing earrings now. She has tattoos. Person xy has a boyfriendand even went to the cinema with him. She was at a demonstration.

All of this can have consequences, because these things are forbidden in our cult and practicing members are punished. There is a very effective information regime in our cult. Data like this is diligently collected in Excel spreadsheets about members of our cult. This makes it easy to see who is a good or bad cult member. Since our childhood, cell phones have been checked by our elders to detect whether we had contact with the opposite gender. Our parents control whether we have literature critical of religion on our shelves and remind us to always criticize theorists who are critical of religion in our sociology seminars. Our clergy even visit children at home when they have once again not attended gender-segregated group lessons. Meanwhile, we have our small list of places on the campus where it is safe to study and love. Of course, we also know places with which we did not have a good experience, because other cult members, who also stay at these places, could report us to the headquarters. Some of these place we want to mention here: House for silent prayer, Old Cafeteria, the Rotunda or the foyers and entrance areas of larger university buildings (e.g. PEG or RUW on the Westend campus). As a result, many of us have become depressed and are in psychotherapeutic treatment. Parents and clergy always tell us “Without community you are nothing” or “If you leave the community, you kill us”. Many of us remain socially isolated and feel mentally trapped, brainwashed. The control around us makes our everyday study and everyday life difficult. We know others who have committed suicide as a result – they were then dishonorably and post mortem dismissed from the community because suicide is forbidden, but nobody wants to talk about the causes that force us to do so. There is general mistrust among dissidents on the campus, a deceiver could always be among us.

Now, what should we do?

First, we want to announce that there certainly will be reactions to this article. Since we are still members, attempts will certainly be made to uncover our identities. Our experiences will be negated, and we will be accused of all sorts of things. The duty of other cult members will be to bring forward the good in our community, for example, (conditional) love, community and (over-)care. Some may call it paranoia, we call it healthy skepticism. In our hearts we know that it is worth fighting for a liberated life. And we also know that we are not alone with all these thoughts. Our campus is not a nice place for everyone. In the future, we would like more protective spaces for those affected by exclusion and more sensitivity to the needs of victims of cults. We would also like to know more counseling centers where we can disclose the repression of the control systems and the aggressive proselytizing in our cult. Often we ask ourselves: are there love- and bodypositive spaces on our campus? Btw: what is actually positive? For us, its positive if we don’t have to be ashamed of what we do and what we are. If we don’t have to worry that holding hands, kissing, or wearing earrings on the campus will soon be reported to the community’s moral police department. Nevertheless: Universities are good places to organize. They provide resources and structures for like-minded people and other dissidents and to heal. We just want more support in the future against the psychologically very stressful study situation, and we want the recognition of our experiences without gaslighting.

We would also like to inform you that we are happy to be there when you need help. Have you also had negative experiences with your religious community? Do you need social and emotional support? Get it contact with us. We can advise you, offer you literature and professional help, or just listen to you:

[Note by u/Desi_Dost: the email is not active anymore]

Thoughts are free. We are only as radical as the circumstances that destroy us every day*.*

Sheraz Ahmed, Lubna Afzal and Rahbah Bajwa from Frankfurt am Main (names changed).
Links and Related Essay’s


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