Act in such a way that your heart may be free from hatred. Let not your heart be offended with anyone. If some one commits an error and wrong toward you, you must instantly forgive him. Do not complain of others. Refrain from reprimanding them, and if you wish to give admonition or advice, let it be offered in such a way that it will not burden the bearer. Turn all your thoughts toward bringing joy to hearts.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 453)
Instead of complaining, they rendered thanks unto God, and amidst the darkness of their anguish they revealed naught but radiant acquiescence to His will.
(Bahá’u’lláh, The Kitáb-i-Iqan, p. 235)
It is obvious that if we listen to those who complain to us about the faults of others we are guilty of complicity in their backbiting. We should therefore, as tactfully as possible, but yet firmly, do our utmost to prevent others from making accusations or complaints against others in our presence.
(Shoghi Effendi, Lights of Guidance, p. 94)
It is said in the New Testament that God is like a potter who makes “one vessel unto honour, and another unto dishonour."[1 Rom. 9:21] Now the dishonored vessel has no right to find fault with the potter saying, “Why did you not make me a precious cup, which is passed from hand to hand?” The meaning of this verse is that the states of beings are different. That which is in the lowest state of existence, like the mineral, has no right to complain, saying, “O God, why have You not given me the vegetable perfections?” In the same way, the plant has no right to complain that it has been deprived of the perfections of the animal world. Also it is not befitting for the animal to complain of the want of the human perfections. No, all these things are perfect in their own degree, and they must strive after the perfections of their own degree. The inferior beings, as we have said, have neither the right to, nor the fitness for, the states of the superior perfections. No, their progress must be in their own state.
(‘Abdu’l-Bahá, Some Answered Questions, p. 249)
Let us put aside all thoughts of self; let us close our eyes to all on earth, let us neither make known our sufferings nor complain of our wrongs.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 236)
Some of Our companions and friends in various places complained against this, as it was a very grievous act, and was disapproved by all the loved ones of God. How strange that Our sister should have taken her to her own house, and then arranged for her to be sent elsewhere! In spite of this, this Wronged One remained, and still remaineth, calm and silent. A word, however, was said in order to tranquilize Our loved ones.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 169)
Though weariness lay Me low, and hunger consume Me, and the bare rock be My bed, and My fellows the beasts of the field, I will not complain, but will endure patiently as those endued with constancy and firmness have endured patiently, through the power of God, the Eternal King and Creator of the nations, and will render thanks unto God under all conditions. We pray that, out of His bounty—exalted be He—He may release, through this imprisonment, the necks of men from chains and fetters, and cause them to turn, with sincere faces, towards His Face, Who is the Mighty, the Bounteous. Ready is He to answer whosoever calleth upon Him, and nigh is He unto such as commune with Him.
(Bahá’u’lláh, The Proclamation of Bahá’u’lláh, p. 60)
We are loath to mention such things, neither have We had, nor do We have now, any desire to complain against Our accuser.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 34-35)
You have complained of the unsatisfactory conditions prevailing in the ... Bahá’í Community; the Guardian is well aware of the situation of the Cause there, but is confident that whatever the nature of the obstacles that confront the Faith they will be eventually overcome. You should, under no circumstances, feel discouraged, and allow such difficulties, even though they may have resulted from the misconduct, or the lack of capacity and vision of certain members of the Community, to make you waver in your faith and basic loyalty to the Cause. Surely, the believers, no matter how qualified they may be, whether as teachers or administrators, and however high their intellectual and spiritual merits, should never be looked upon as a standard whereby to evaluate and measure the divine authority and mission of the Faith. It is to the Teachings themselves, and to the lives of the Founders of the Cause that the believers should look for their guidance and inspiration, and only by keeping strictly to such [a] true attitude can they hope to establish their loyalty to Bahá’u’lláh upon an enduring and unassailable basis. You should take heart, therefore, and with unrelaxing vigilance and unremitting effort endeavour to play your full share in the gradual unfoldment of this Divine World Order.
(Shoghi Effendi, The Compilation of Compilations vol II, p. 10)