Francesco Ficicchia, the ex-Baha’i believes that the extreme political beliefs of the leadership of the universal organization of Bahaism are originated from fascist tendencies The members of the organization confront the strict criticism and censorship along with quick boycott by the organization due to each kind of critical thought, innovation and freedom of speech.
Francesco Ficicchia was born in 1946 A.D. He became the member of Bahaism of Switzerland in 1971 A.D.
Since Nov. 1973 A.D., he was employed as a social worker in Zurich. Then, he criticized the viewpoints of Bahaism organization after studying Hermann Zimer’s book in Aug. 1974 A.D. Following Zimer’s theory, he considered the will tablets of Abdul Baha along with the Aghdas book which is assumed as the charter of administrative discipline of Bahaism organization by the Baha’is as forged. Also, he called the institute of the guardianship of God’s faith which has been determined in will tablets as usurp and believes that it has been usurped by Shoghi Effendi.
After corresponding with the universal center Bahaism in Haifa and debating with the appointed representatives of the Baha’i organization, Ficicchia finally turned against, the Bahaism organization in 1974 A.D. and after a short while, he was spiritually boycotted.
A brief glance at Fascism as the basis of Bahaism:
Interpreting the structure of the universal organization of Bahaism, Ficicchia states that this organization is quite strict and complicated. According to him, the teachings and beliefs of Bahaism is merely serving the acceptance and performance of organization orders. The structure of this organization is based on indisputable obedience and confirming on blind following. A person who violates this main regulation, he/she will be boycotted.
In his work, Ficicchia is repeatedly stressing on the arrogant nature and extreme aims and thoughts of Bahaism organization. He considers the political aims of the universal organization of Bahaism as dictatorial, anti-democratic and extremely against freedom. He believes that the extremist political beliefs of the leadership of the universal organization of the Bahaism I organization are originated from the Facist tendencies.
In interpreting the proselytizing aims of Bahaism teachings, Ficicchia mentions that the Bahaism organization is going to introduce Bahaism as a kind of social and moral super religion while it avoids presenting the information which are related to Bahaism teachings and commandments.
He even considers the presence of Bahaism international community in the United Nations organization as a non-organizational and also assumes relationship with the universal organizations as the proselytizing aims of the universal organization of Bahaism.
According to Ficicchia, Massonry activities and extensive investments of the universal organization of Bahaism haven’t been successful comparing the activity of Islam which is being done without financial main investing.
He believes that Bahaism teachings have nowadays been changed into a good by Bahaism organization which are presented and distributed in all continents.
According to Ficicchia, since transferring the theological source to the greatest universal house of justice in 1963 A.D. on, the Bahaism organization has been changed into an element of judicial power and the mere theological organization in Bahaism community like Catholic church and Ficicchia mentions it as making the Baha’i community a church.
According to Ficicchia; in Bahaism organization, the members are confronted with urgent boycott by the one the Bahaism organization against each kind of critical thought, individual innovations, freedom of statement and criticizing strict regulations of censorship and prohibition of studying the opponent’s works; so that he believes the Baha’i teachings have been changed into ideological ones which are replaced by the independent thought in the direction of the aims of the universal organization of the Bahaism. Citing 122 and 125 articles of the book Aghdas in which social freedom are ignored, he considers Bahaism to be against democracy. Also, Ficicchia believes that Bahaism organization is centralist and anti-democratic because the principle of separation of powers haven’t been included in the structure of Bahaism universal organization.
Ficicchia investigates and criticizes two important positions of Bahaism via documents: the institute of the guardianship of the faith and the greatest universal house of justice. He believes that the institute of the guardianship of the faith hasn’t been mentioned in Bahaullah’s Aghdas book and what is mentioned in Abdul Baha’s tablets of wills is forged, and this position has been usurped by Shoghi Effendi.
However, Ficicchia believes that the universal house of justice which is the central source of Bahaism community cannot be found in the book Aghdas and Bahaullah has just ordered for running local justice houses and in fact, this supreme source has merely posed by Abdul Baha in tablets of wills and for this reason the legal document of the Bahaism universal organization is Abdul Baha’s tablets of wills not the book Aghdas.
Ficicchia considers loyalty and obeying the government which have repeatedly emphasized in Bahaullah and Abdul Baha’s works as expediency method. Also, he mentions the third-world new national governments which are in the stage of proving their identities and when Baha’ism organization confronts the government and is willing to create a government with a focused world, those governments induce the political position of the Bahaism organization as the establishment of new colonialism.
According to Ficicchia, the universal organization of Bahaism is an authoritarian power which is going to elevate itself to a universal government, at last. He believes that the universal organization of Bahaism is on the path of the universal absolute dominance. The Bahaism organization aim is not to establish a federal system having common interests with the governments but its aim is to establish a centripetal government.
Ficicchia believed that during the Constitution revolution of Iran, the Beha’is showed that they were against the republic government, civil freedoms and each kind of election foundation by people. They were absolutely supporting kingdom to such an extent that Abdul Baha supported those who were supporting Kingdom and transacted with them.
As the supporters of Pahlavi government, the Baha’is benefited the court and the Shah turned to Bahaism to repress and prevent the influence of Shia clergymen.
He mentions the basic role of Bahaism organization in overthrowing Dr. Mosaddegh in 1953. A.D. and their role in making Amir Abbas Hoveyda be the prime minister.
Source: Bahaism movement and its influence on the national security of the Islamic Republic of Iran, pp. 147-154.
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