Bahá’u’lláh has clearly said in His Tablets that if you have an enemy, consider him not as an enemy. Do not simply be long-suffering; nay, rather, love him. Your treatment of him should be that which is becoming to lovers. Do not even say that he is your enemy. Do not see any enemies. Though he be your murderer, see no enemy. Look upon him with the eye of friendship. Be mindful that you do not consider him as an enemy and simply tolerate him, for that is but stratagem and hypocrisy. To consider a man your enemy and love him is hypocrisy. This is not becoming of any soul. You must behold him as a friend. You must treat him well. This is right.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 267)
Grieve not at the things that have befallen Thee, for erelong shall God raise up a people who will see with their own eyes and will recall Thy tribulations. Withhold Thy pen from the mention of Thine enemies, and bestir it in the praise of the Eternal King.
(Bahá’u’lláh, The Summons of the Lord of Hosts, p. 17)
Hear how he treats his enemies. One instance of many I have heard will suffice. When the Master came to ‘Akká there lived there a certain man from Afghanistan [Haji Siddiq], an austere and rigid Mussulman [Muslim]. To him the Master was a heretic. He felt and nourished a great enmity towards the Master, and roused up others against him. When opportunity offered in gatherings of the people, as in the Mosque, he denounced him with bitter words.
‘This man,’ he said to all, ‘is an imposter. Why do you speak to him? Why do you have dealings with him?’ And when he passed the Master on the street he was careful to hold his robe before his face that his sight might not be defiled. Thus did the Afghan. The Master, however, did thus:
The Afghan was poor and lived in a mosque; he was frequently in need of food and clothing. The Master sent him both. These he accepted, but without thanks. He fell sick. The Master took him a physician, food, medicine, money. These, also, he accepted; but as he held out one hand that the physician might take his pulse, with the other he held his cloak before his face that he might not look upon the Master. For twenty-four years the Master continued his kindnesses and the Afghan persisted in his enmity.
Should any come to blows with you, seek to be friends with him; should any stab you to the heart, be ye a healing salve unto his sores; should any taunt and mock at you, meet him with love. Should any heap his blame upon you, praise ye him; should he offer you a deadly poison, give him the choicest honey in exchange; and should he threaten your life, grant him a remedy that will heal him evermore. Should he be pain itself, be ye his medicine; should he be thorns, be ye his roses and sweet herbs. Perchance such ways and words from you will make this darksome world turn bright at last; will make this dusty earth turn heavenly, this devilish prison place become a royal palace of the Lord—so that war and strife will pass and be no more, and love and trust will pitch their tents on the summits of the world. Such is the essence of God’s admonitions; such in sum are the teachings for the Dispensation of Bahá.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 34)
The worst enemies of the Cause are in the Cause and mention the name of God. We need not fear the enemies on the outside for such can be easily dealt with. But the enemies who call themselves friends and who persistently violate every fundamental law of love and unity, are difficult to be dealt with in this day, for the mercy of God is still great. But ere long this merciful door will be closed and such enemies will be attacked with a madness.
(‘Abdu’l-Bahá, Star of The West, Vol.6, No.6, p.45)
They have sympathy even for the enemies and are faithful friends even to the unjust (‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v2, p. 400)
Thou well knowest, O my God, that I was regarded as one of the people of the Bayan, and consorted with them with love and fellowship, and summoned them to Thee in the daytime and in the night season, through the wonders of Thy Revelation and Thine inspiration, and sustained at their hands what the inmates of the cities of Thine invention are powerless to recount. I swear by Thy might, O my Beloved! Every morning I waken to find that I am made a target for the darts of their envy, and every night, when I lie down to rest, I discover that I have fallen a victim to the spears of their hate. Though Thou hast made known unto me the secrets of their hearts, and hast set me above them, I have refused to uncover their deeds, and have dealt patiently with them, mindful of the time which Thou hast fixed. And when Thy promise came to pass, and the set time was fulfilled, Thou didst lift, to an imperceptible degree, the veil of concealment, and lo, all the inmates of the kingdoms of Thy Revelation and of Thy creation shook and trembled, except those who were created by Thee, through the fire of Thy love, and the breath of Thine eagerness, and the water of Thy loving-kindness, and the clay of Thy grace. These are they who are glorified by the Concourse on high and the denizens of the Cities of eternity.
(Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, p. 308)
We withstood all these trials with forbearance, and enjoined upon God’s servants to show forth patience and fortitude. Removing Ourself from their midst, We took up residence in another house, that perchance the flame of envy might be quenched in Our brother’s breast, and that he might be guided aright. We neither opposed him, nor saw him again thereafter, but remained in Our home, placing Our hopes in the bounty of God, the Help in Peril, the Self-Subsisting.
(Bahá’u’lláh, The Summons of the Lord of Hosts, p. 16)
Wherefore must the loved ones of God associate in affectionate fellowship with stranger and friend alike, showing forth to all the utmost loving-kindness, disregarding the degree of their capacity, never asking whether they deserve to be loved. In every instance let the friends be considerate and infinitely kind. Let them never be defeated by the malice of the people, by their aggression and their hate, no matter how intense. If others hurl their darts against you, offer them milk and honey in return; if they poison your lives, sweeten their souls; if they injure you, teach them how to be comforted; if they inflict a wound upon you, be a balm to their sores; if they sting you, hold to their lips a refreshing cup.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 24)
You must consider your enemies as your friends, look upon your evil-wishers as your well-wishers and treat them accordingly.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 453)
Your duty is of another kind, for you are informed of the mysteries of God. Your eyes are illumined; your ears are quickened with hearing. You must, therefore, look toward each other and then toward mankind with the utmost love and kindness. You have no excuse to bring before God if you fail to live according to His command, for you are informed of that which constitutes the good pleasure of God. You have heard His commandments and precepts. You must, therefore, be kind to all men; you must even treat your enemies as your friends. You must consider your evil-wishers as your well-wishers. Those who are not agreeable toward you must be regarded as those who are congenial and pleasant so that, perchance, this darkness of disagreement and conflict may disappear from amongst men and the light of the divine may shine forth, so that the Orient may be illumined and the Occident filled with fragrance, nay, so that the East and West may embrace each other in love and deal with one another in sympathy and affection.
(‘Abdu’l-Bahá, Promulgation of Universal Peace, p. 470)