Loving one’s enemies: changing the response to injury

Two mighty deeds were manifested by the friends in that land: first, refraining from retaliation against the oppressors, and second, interceding with the authorities on behalf of their enemies.

What is astonishing is that when some relatives of the martyrs and oppressed were called to testify, they remained silent, withdrew their claims, and arose to intercede.

For each of the creatures is a sign of God, and it was by the grace of the Lord and His power that each did step into the world; therefore they are not strangers, but in the family; not aliens, but friends, and to be treated as such.

… 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.

It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and loving kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them.

… Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourselves, should they show their enmity be friendly towards them, should they poison your lives, sweeten their souls, should they inflict a wound upon you, be a salve to their sores.

One may allow an enemy into one's house and show them the utmost consideration and respect, but it is not permissible to let a thief into the house, nor is it permissible to let a traitor into the house, nor is it permissible to let a wolf into the flock. … But you should show the utmost kindness to enemies - that is, ignorant enemies, not treacherous thieving enemies.

Accordingly, this is a feast of truthfulness and a celebration of divine sincerity and love. Those who partake of the glad-tidings of the All-Merciful - their foreheads shine with manifest light, and from their conduct and behavior the signs of truthfulness, uprightness, friendship and devotion to truth become evident and manifest. It can never remain hidden. We have no ill-feeling toward him nor any enmity. We have nothing to do with his affairs - no friendship nor ill-feeling, no aversion nor attraction, no blessing nor affliction. To the extent possible, we have shown and will continue to show consideration to him to a degree that causes no harm.

Let them see no one as their enemy, or as wishing them ill, but think of all humankind as their friends; regarding the alien as an intimate, the stranger as a companion, staying free of prejudice, drawing no lines.

Now we must not consider nor recognize these mirrors, which are deprived of every gift, as strangers and foreigners; neither should we speak of or know them as enemies or savages; nay, rather, must we recognize them as the members of our body, showing them love and affection; not as strangers but as associates; not as foreigners but as friends.

Now must the lovers of God arise to carry out these instructions of His: Let them be kindly fathers to the children of the human race, and compassionate brothers to the youth, and self-denying offspring to those bent with years. The meaning of this is that ye must show forth tenderness and love to every human being, even to your enemies, and welcome them all with unalloyed friendship, good cheer, and loving-kindness. When ye meet with cruelty and persecution at another's hands, keep faith with him; when malevolence is directed your way, respond with a friendly heart.

For one another must ye give up even life itself. To every human being must ye be infinitely kind. Call none a stranger; think none to be your foe. Be ye as if all men were your close kin and honored friends.

That is, they must treat enemies in a manner worthy of friends and deal with oppressors in a way befitting faithful companions. They must not look upon the sins, shortcomings, enmity, injustice and oppression of their foes, but rather consider that the Blessed Beauty hath referred to humanity as His most glorious servants, hath declared that mankind is preceded by mercy, and hath commanded all to show love, fellowship, unity, wisdom, faithfulness and kindness to the entire human race without any restrictions.

One amongst His Teachings is this, that love and good faith must so dominate the human heart that men will regard the stranger as a familiar friend, the malefactor as one of their own, the alien even as a loved one, the enemy as a companion dear and close. Who killeth them, him will they call a bestower of life; who turneth away from them, him will they regard as turning towards them; who denieth their message, him will they consider as one acknowledging its truth. The meaning is that they must treat all humankind even as they treat their sympathizers, their fellow-believers, their loved ones and familiar friends.

In this mighty Cycle and wondrous Age, according to the divine teachings, man must become such a manifestation of virtuous deeds that he regards the enemy as friend, considers the ill-wisher as well-wisher, thinks of strangers as familiar ones and recognizes outsiders as friends - that is, he must treat strangers, outsiders, the treacherous and the oppressive in such a way as others treat their friends and familiar ones and their faithful companions.

He exhorted us instead to "consort with the followers of all religions in a spirit of friendliness and fellowship". He ordained that we be loving friends and well-wishers of all peoples and religions, and enjoined upon us to demonstrate the highest virtues in our dealings with the kindreds of the earth. He even regarded enemies as friends, and considered strangers as comrades and intimate companions.

No enmity remains that would require resistance to hostility or retaliation against animosity. Assuredly, a hundred times assuredly, be ye ever manifestations of mercy toward stranger and kin, rich and poor, even toward ill-wishers and those of different faith--be ye well-wishers to all.

Therefore, the divine friends must become familiar with every stranger, faithful friends to outsiders, love their enemies, treat those who show enmity as friends, the oppressor as faithful, and the bloodthirsty as caring companions.

Rather, be well-wishers to ill-wishers and become heart and soul friends to enemies. Consider strangers as familiar and others as friends.

That is, consider the bitter enemy as a loving friend, and know the fierce opponent as an intimate companion, so that you may show them love and kindness with the utmost joy and fragrance.

Then shalt thou see thine enemies as thy friends. Then shalt thou perceive strangers as acquaintances and distant ones as close ones. Thou shalt understand the blind may be those who truly see.

Therefore they see no enemies but count enemies as friends. They know no strangers but call others companions. If they witness oppression they consider it transient; if they observe justice they know it enduring. If they become the target of enmity they consider it like a shadow, and if they see love they deem it like the rays of the sun. For the darkness of oppression cannot resist the light of justice, and the sweetness of love eliminates the bitterness of enmity. Therefore they show love and kindness even to oppressors, tyrants and bloodthirsty ones.

In the fifth chapter of Matthew beginning with the thirty-seventh verse He counsels: "Resist not evil and injury with its like; but whosoever shall smite thee on thy right cheek, turn to him the other also." And further, from the forty-third verse: "Ye have heard that it hath been said, 'Thou shalt love thy neighbor, and thou shalt not vex thine enemy with enmity.' But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth down the rain of His mercy on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same?"

In the glorious Gospel it is said: "Love your enemies and be well-wishers to those who wish you ill; respond to oppression and cruelty with love and faithfulness." Now, if there be fairness, it will be observed that this is truly the way and conduct of these wanderers and the character of these free souls.

For Christ declared, "Love your enemies, ... and pray for them which ... persecute you; that you may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." How can hatred, hostility and persecution be reconciled with Christ and His teachings?

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He came into this world to minister and not to be ministered unto. His greatest commandment was, "But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

In the time of Moses, there were ten crimes punishable by death. When Christ came this was changed; the old axiom 'an eye for an eye, and a tooth for a tooth' was converted into 'Love your enemies, do good to them that hate you', the stern old law being changed into one of love, mercy and forbearance!

We must love all, therefore, as creatures or children of the same God, even though they are doing us harm. Christ loved his persecutors. It is possible for us to attain to that degree of love.

Blessed is he who proclaims the doctrine of Spiritual Brotherhood, for he shall be the Child of Light. Blessed is he who associates with all with joy and fragrance, for he has obeyed the commands of Baha'u'llah. Blessed is he who is kind to his enemies, for he shall walk in the footsteps of Christ. Blessed is he who comforts the downtrodden, for he will be the friend of God.

How can we love another whose personality is unpleasant?

See how the enemies of Christ persecuted and crucified Him, yet He loved them all.

Now we must love our enemies for God's sake and because He has created them; we must love them and not for their own personality.

But you must, for the sake of God, show consideration and love to souls because of their faith and certitude, even when there is no cause for affection between you.

Baha'u'llah 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.

Baha'u'llah says that if, God forbid, you have an enemy, do not see him as an enemy but see him as a friend. However one should treat a friend, treat the enemy the same way. He emphasizes this so that harmony may be established among all humanity.

Among the teachings of Baha'u'llah is one requiring man, under all conditions and circumstances, to be forgiving, to love his enemy and to consider an ill-wisher as a well-wisher.

The Blessed Beauty has freed us from all restraints. He teaches that we must be kind to all, even to our enemies.

They must not just love their friends but should also be kind to their enemies and indeed count them as friends. Since these people have not drunk from the chalice of divine love, they know not [such sentiments].

They must make no difference between friend and enemy – they must love each and all as friends.

We are commanded to deal with the utmost love and kindness even with our enemies, how much more so with friends.

We should show the utmost love, love from the bottom of our hearts, even to those who hate us, how much more so our close relatives

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Let us suppose that if all the people of a city become friends while a small number remain strangers showing utmost enmity and hatred - despite this, the friends must show love and tolerance, exercise the utmost consideration, overlook faults and increase their kindness.

They should not look at shortcomings and should not be offended by harmful people, but rather should consider enemies as friends and ill-wishers as well-wishers, and treat them accordingly.

O friends! Take no offense at strangers and be not grieved by outsiders. They are ignorant - excuse them. They are veiled - remove their veils. Show kindness and practice good conduct. Be gentle and peaceful, and become an intimate companion to every stranger.

The strangers must be instructed in the lesson of neighbourliness; the heedless ones be made aware; the enemies must be loved and the hateful ones be shown kindness.

Show kindness to friends, and strive as much as possible to make enemies repent and become friends, that strangers may become companions and foreigners familiar ones.

You should conquer hatred by love. If you meet with kindness him who injures you, you may overcome his stubborn spirit. The love of God will then come to him, and he will become a changed man.

O friends of God! Think not that these words are directed toward particular individuals. Rather, they are meant for the party of the lukewarm. I adjure you by the Ancient Beauty not to insult anyone, nor seek to humiliate any soul. Whatever accusations of misbelief, infidelity, atheism, harm, misguidance and evil they may direct at us, whether explicitly, implicitly or by inference, never retaliate. Do not accuse anyone of wrongdoing, and even in self-defense, do not resist or oppose any particular person. Act with the utmost gentleness, love, friendship, goodwill and compassion.

If thou perceivest from any soul the fragrances of God, unloose thy tongue in his glorification and praise, but otherwise remain silent. Nay, should a soul find fault with thee, praise him instead; should he condemn thee, commend him in return; should he commit an iniquity, show forth justice in exchange.

O true friends in Tehran, take note! In these days certain events have transpired in this prison, all of which are from the hidden ordinances and undoubted decrees. Therefore, we exiles, with utmost patience and tranquility and trust in the All-Merciful Lord, have bowed our heads in submission and have absolutely no grief, sorrow, anxiety or distress. We are confident in divine grace and bounties, and are gladdened by the holy spiritual breaths. Though outwardly there may be cause for reflection and bewilderment, with heart and soul we are attracted to the effusions of the Loving Lord.

Praised be God that throughout the span of six and thirty years in this prison We have, with the utmost rectitude, integrity, and devotion to truth, remained occupied with Our own concerns, and no act contrary to accepted usage and conduct, nor opposed to religious law or civil ordinance, hath proceeded from Us. During this entire period We have entered into no contention with any soul, infringed upon no man's personal rights, and pursued no course contrary to the good pleasure of the government. Not once in all these years hath any appeal been made by Us to the authorities, nor hath any individual lodged against Us the slightest complaint. These few homeless ones have passed their days, in perfect tranquillity and gravity, within the corner of contentment and detachment. Yet what availeth it? Even in this prison We have not been preserved from the envy of the malevolent, nor remained secure from the assaults of slanderers. Once again the jealous lie in wait, and the ill-wishers are filled to the brim with rancour and hate. Thus it hath come to pass that, after six and thirty years, these envious adversaries have arisen with calumnies and have stirred up a great commotion.

Briefly stated, the matter is this. There is in this place a certain man named Yasin, an examining magistrate, who for some ten or fifteen years hath held that office here. I showed him the utmost respect and consideration, and out of mere generosity bestowed upon him abundant gifts. Indeed, on one occasion, when he complained of delay in the payment of his salary and stipend, assistance for his livelihood was given him for three successive months. Then one day he came before this servant and said: "Send several of your supporters to the barracks, that they may quarrel and come to blows with the supporters of your brother, Mirza Muhammad-'Ali. Thereupon I shall place the followers of Mirza Muhammad-'Ali under interrogation as culprits and accused persons, and shall imprison them." I perceived that, despite all the consideration shown him, he was devising such intrigues and whisperings that strife and bloodshed might arise between the two sides, and that thereafter he might interrogate both parties and reap great advantage. In view of this, and despite all the kindness shown him, I cut off from him entirely all assistance and even all association.

This circumstance fell into the hands of My brother, Mirza Muhammad-'Ali. Seeing that this man was aggrieved with Me, he at once entered into relations with him. Since that same magistrate hath close ties and intimacy with a number of persons in this town, and most particularly with the divines, he and Mirza Muhammad-'Ali held gatherings and companionship day and night, and laid the foundations of mischief and sedition. All this was by the instruction of My brother and of Majdu'd-Din, and the understanding between the magistrate and certain of the divines was that, should any calamity befall Me, Mirza Muhammad-'Ali would become My successor, and then his revenues would be without end, while the magistrate and those divines would likewise acquire boundless wealth.

The substance of their design was this: that the magistrate and his accomplices should secretly induce several persons to submit corrupt petitions to the Sublime Threshold. Those petitions were indeed sent thither, and from that quarter a Commission of Investigation was dispatched hither. Alas, however, that, notwithstanding their justice and impartiality, that honoured commission possessed no knowledge of former events, nor were they aware that this magistrate and his confederates were inwardly allied with Mirza Muhammad-'Ali and filled with the utmost enmity and hatred. Therefore the respected commission, through lack of such knowledge, summoned the well-known magistrate and sought from him explanations and clarification of the matters in question. He, in turn, with the utmost craft and deceit, related a series of particulars, and brought forward, in the station of witnesses, certain persons who were themselves his accomplices. And since the commission, in accordance with its mandate, kept these investigations wholly secret, there was no truthful person who might set forth the reality of the matter. Even unto the present the affair remaineth concealed. Yet from the indications it appeareth that the companions of My brother have secretly propagated false accusations contrary to fact, and, in order to substantiate them, have secretly stirred up certain persons to confirm the same.

As for these exiles, for six and thirty years in this prison We have had neither friend nor acquaintance. The people and notables of the land are, one and all, in the extremity of discord and dissension. It is therefore evident enough what they have said and what yet they will say. Glory be to God! A certain man named Hamdi had eight years ago been an apprentice gardener in Our garden. Thereafter he stole the cattle and delivered them into the hands of thieves, who took them away and sold them elsewhere. The matter became known; We brought suit against him; his theft was proved; he remained imprisoned for a considerable time; and the price of the cattle was recovered from him. Naturally such a man is filled with the utmost rancour and hostility. A few days ago the magistrate summoned him and secretly instructed him that the investigative commission would call for him, would ask him such and such questions, and that he must answer in such and such a manner. As hath been heard from Hamdi himself, the commission did summon him and question even such an enemy, for the respected commissioners were uninformed of earlier events and knew not what hatred and enmity this man harboured toward Us.

Among others, the Protestants, because of the matter of America and Europe, bear toward Us the utmost enmity. When the Americans had come, one Protestant was so inflamed with rage that he shouted and cried aloud. At that time, in the intensity of his rancour and hatred, he had said to certain of the people of 'Akka: "Do you imagine that the Baha'is are not against you? I heard from a certain person that, God forbid, he was speaking ill of the religion of Islam." Now, after four years, the magistrate summoned him and said: "You must declare before the investigative commission whatsoever you heard." That man, despite his irreligion and extreme hostility, considered the matter and would not once again utter a lie, saying: "I heard no such thing." The magistrate then threatened him, saying that the consequences of this matter would prove harmful to him unless he came forward and spoke as instructed. That man refused. They searched his house, brought him in, and imprisoned him. Afterward Tawfiq Effendi 'Abdu'llah, one of the notable Muslims and a friend of that Protestant, sent him word that unless he gave the required testimony he would be consigned to perpetual imprisonment. Thereupon that Protestant also became fearful and uttered the very statements and ravings that were the magistrate's utmost desire.

Glory be to God! Though the Protestant community consume our very life-blood, for they are intent upon drawing all peoples into Protestantism and expend vast sums in pursuit of that end, they now behold that in America and in Europe great multitudes from among their own ranks, whose fathers and forefathers for nineteen centuries had been Protestants or adherents of other Christian communions, have come to acknowledge and confess all the Prophets and Messengers, to believe in all the holy Books, and to admit and testify to the greatness of Baha'u'llah, insomuch that they even recite the Qur'an. Assuredly this matter is grievous unto them, and thus, so far as lieth within their power, they resort to accusation and calumny.

In brief, the illustrious Rumi saith: "When the pen falleth into the hand of envy, Mansur must needs be lifted upon the gallows." That is, so long as My brother, out of desire for succession, perpetrateth corruption of this kind, and the ill-wishers in this land, some drafting petitions, some expounding them, and some bearing witness to them, persist in their designs, while there is not a single soul to lay the truth before the honoured commission of inquiry or to present some intimation of former events, and while there is among them none to show compassion, then We remain exiled, bereft of helper, defender, acquaintance, or protector in this land of estrangement, and it is evident enough what the end shall be.

In any case, do not look to these matters. Turn to God and seek recourse to the Concourse on High. Walk and move according to the Lawh-i-Bisharat, the Lawh-i-Kalimat[-i-Firdawsiyyih], the Lawh-i-Ishraqat, and the Lawh-i-Tajaliyyat. Do not forget the counsels of Baha'u'llah. Be embodied mercy for all humanity and manifest kindness. Be a sign of divine bounty and a standard of heavenly bestowal. Look not at the deeds and actions of people, but rather look to the Creator. He has created all, and all are signs of His power. And since they are signs of His power, they deserve utmost consideration. Be kind to all and deal with everyone in complete truthfulness and trustworthiness. Whatever they do and whatever they allow does not matter. You must act in the opposite way. Counter oppression with justice, hatred with love, insult with assistance, opposition with agreement, poison with honey, venom with antidote.

Praise be to God, this is the age of lights and the century of knowledge and wisdom. The former morals and manners of nations are unsuitable in this honored age. Since eyes are enlightened and the hearts of the people of wisdom are as rose gardens and flower beds, one must deal with creation through the fragrances of the All-Merciful and show kindness with true love. The Lord God has made man the manifestation of the All-Merciful so that the lights of love and fellowship might shine upon the world of being. This is the gift of God, this is the bounty of the All-Merciful. O divine friends!

If you receive a wound, place a salve on the wound of the enemy. If given poison, be ye honey-sweet and provide healing to the ailment of the malevolent. Should ye hear cursing, respond with greetings and salutations.

Observe how the peoples of the world have surpassed even wild beasts in their competition and rivalry, and what turmoil hath been raised in the plains of Manchuria, where the Yellow Sea hath turned crimson with the blood of the slain. The wailing and lamentation of the fallen and the cries and moaning of the grief-stricken have reached unto the heights of heaven. At least ye should strive to bestow spirit and fragrance upon the world of humanity, and become the cause of friendship, uprightness and eternal love, so that savage beasts may become as angels, the bloodthirsty may become loving and kind, wolves may transform into sheep, and tigers into graceful gazelles. May the hawk become a mirthful partridge, and the falcon a melodious dove. May the tree of Zaqqum yield delectable fruit, and the bitter colocynth produce sweet, refined honey.

Rise ye up with such qualities and conduct as to make Iran the envy of the gardens of Paradise and Persia a heavenly paradise of the All-Merciful. Be ye faithful and obedient servants to the throne of the Iranian monarchy, and be ye submissive, humble and lowly before the royal court. Act according to the teachings of Baha'u'llah in this regard, and pray for us, beseeching with utmost humility at the Threshold of the Divine Unity, that these wanderers may perchance remain protected and preserved from the arrows of calumny of the wolves. And upon you be greetings and praise.

But some fellow countrymen may not understand - if they taunt or act unjustly, you must do the opposite. That is, in response to cursing and condemnation, offer praise and commendation. In place of deadly poison, give honey and milk.

Therefore, whoever oppresses and wrongs you, you must certainly show love and faithfulness. If they harm you, show consideration. If they speak ill, praise them. If they denounce you as infidels, honor them. If they curse and condemn you, show utmost kindness.

If you see faithlessness, show faithfulness. If you become the target of hardship, bestow a gift. If you face reproach, offer greetings and peace. If you witness denial and pride, show humility and meekness. If enemies give poison, give honey. If they become bitter, become sugar.

O friends of God! You must do the opposite and act in contrary manner: place a healing salve upon the wounds of the oppressors and become a remedy for the pain of the wrongdoers. Should they offer poison, give them honey in return; should they draw the sword, give them milk and sweetmeats; should they heap scorn, render assistance; should they pronounce a curse, seek for them divine blessings.

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.

If they draw daggers, you must offer life-giving elixir. If they give deadly poison, you must bestow pure honey. If they permit arrows and spears, you must lavish spirit and fragrance. If they inflict wounds to the heart, you must apply salve and become the remedy of heart and soul.

Become loving friends to enemies and spiritual companions to foes. If struck, show mercy. If wounded, apply a balm. If given deadly poison, give sweet honey in return.

That is, the friends must show fairness in the face of oppression, and treat the oppressors with grace. They must show kindness to the cruel ones and forbearance to the bloodthirsty. Though they gave a cup of poison, the friends must give a goblet of honey. Though they loosed a sharp arrow, these must offer an overflowing cup. Though they struck a wound to the heart, these must become a balm to the soul and conscience.

If they desire war, seek ye peace. If they bring pain, bestow treasure. If they kindle fire, cause it to be extinguished. If they inflict a sting, give honey in return. If they offer poison, mix it with nectar. If they bring pain, give healing. If they show the flame of wrath, display the light of kindness.

See foes as friends; see demons as angels; give to the tyrant the same great love ye show the loyal and true, and even as gazelles from the scented cities of Khata and Khutan offer up sweet musk to the ravening wolf.

Even if an enemy be an idol-worshipper, they should become shamans, and if an ill-wisher be a black snake, they should become loving charmers. They should not hurt any heart nor cause pain to any soul.

Let them become manifestations of bounty to their enemies and heavenly sustenance to their foes. Let them treat the oppressors with absolute fidelity, become trusted ones to the treacherous, teach truthfulness to the deceitful, transform demons into angels, become healing balm to the bloodthirsty, become centers of hope for the hopeless, and bestow abundant portions upon the deprived.

Likewise, they must treat with and behave toward all the governments, nations, communities, kings and subjects with the utmost sincerity, trustworthiness, straightforwardness, love and kindness. Even they must make hopeful a bloodthirsty enemy, show sympathy with the utmost faithfulness and honor to the perfidious unjust, know the ill-wisher as the well-wisher and torment not the sinner with reproaches. Should they become the targets of a thousand arrows of persecution, they must challenge it with love and friendship and treat every one with purity of purpose and kindness.

They must show kindness to all people, even to enemies and ill-wishers, serve the throne faithfully, and obey the authorities with perfect good will, that they may become the cause of the ancient glory of that realm and the means of fame and renown for the people of Iran.

'Abdu'l-Baha will, with utmost supplication, seek confirmation and assistance for you from the Kingdom of Abha, that with all your powers ye may arise to serve the Word of God, to chant the verses of God, to render service to the world of humanity, to respect even your enemies, to count those who hate you among your friends, to serve your opponents - let alone your loved ones - and to show kindness to bloodthirsty foes - let alone your well-wishers.

And from these words written in the letter - that they love their enemies, serve those who detest them, and seek mercy for all - how sweet and delightful these words were to this yearning one!

We pray for such souls and, if possible, we even show them kindness and assistance to the extent possible, for we are commanded to help every stranger and be friendly to every outsider.

We are commanded by Baha'u'llah to assist all the communities without the exclusion of any one. We do not consider their deeds and actions but we never lose sight of God and their wants must be relieved without the distinction of race or religion."

Be kind to all strangers. Those who come from all parts of the world, make them feel at home. Speak to those from Turkey, Japan, Persia, China, all countries, find out where they live, ask if you can be of service to them. The English are so polite and conventional that to Easterners they often seem cold. You must forget conventionality when you speak with them, they are not accustomed to these ways.

Even show hospitality to wild beasts and birds, and show kindness to enemies and ill-wishers.

As much as you can, be kind and caring to all people, even enemies, and associate with them. Become a balm for souls and healing for aching hearts.

In return for arrows and swords, we present milk and honey and we heal the deadly poison with the swift healing antidote. Night and day we are in action and exertion, in order to dress the wounds and cure the pain (of the people), to care for the afflicted and comfort even the ill-natured one, so that, through the assistance and favor of God, this darkness of selfish prejudice shall vanish and the error of folly and ignorance shall be changed into divine guidance.

Resist their fighting with peace and reconciliation, their blows with kindness and perfection and their blame with joy and tranquillity. Do beseech God to direct them to the Path of Salvation and breathe into them the Spirit of Life.

Thou must show the utmost love and kindness towards the heedless ones and the oppressors and ask from God forgiveness and pardon for them, for they are ignorant. if they understood, they would not oppress; nay, rather would they arise (to serve the Cause) with faithfulness."

However, the loved ones of God must become well-wishers to those oppressors and seek pardon and forgiveness for them from God, and deal with them in such a way that everyone becomes astonished at their kindness. … One must show mercy to such souls and respond to evil with good.

Therefore one must show mercy and kindness to the rebellious party, for they have wronged themselves and become defeated, overcome, betrayed and oppressed by their own commanding self. They are oppressed - one must show mercy and compassion, and arise with such faithfulness as to become a balm for the wounds of those helpless ones and a remedy for the pain of those sufferers.

Know the stubborn enemy as a loving friend and raise the cruel ignorant to the height of acceptance. That is, cherish enemies as friends and do not seek revenge.

O friends! You must behave with the utmost forbearance and tranquility, and show patience in all matters. You must praise and extol those who speak ill of you, and wish well for those who wish you ill. Be kind to those who are bloodthirsty, and deliver the savage from their savagery.

You must arise to that which you are commanded, which is to maintain calm and composure, and to endure suffering from the oppressors. Place your trust in God and seek refuge in the hem of piety. Move with utmost dignity, that you might become well-wishers to the ill-wishers, respond to faithlessness with faithfulness, and counter enmity with love.

No matter how much they condemn, slander and denounce you, you meet them with love, mercy, patience and forbearance.

Strengthen thy back and renew thy flesh and associate with the hostile ones with spirituality and fragrance. Treat them with grace and kindness and overlook their slips of pen and tongue.

But the more the tormenting friends shun thee, go thou nearer to them. The more they deride and blame thee, show thou forth the greater love and affection.

Even if thy loving-kindness maketh him more bitter, manifest thou more kindliness, more tenderness, be more loving and tolerate his annoying and offensive behaviour....

The available source contains an omission or incomplete wording; sentence boundaries need review.

Bear all sorrow, for yourselves and to please all hearts, even the hearts of your enemies. Be true to all the different parties or nations and act toward them with faithfulness.

… Beware not to cause any sorrow to them, not even to injure the feelings of anyone with a word. Do nothing to cause any sorrow within any heart.

If they oppose you be gentle with them, if they contradict be firm in your faith, if they desert you and flee from before you, seek them out and treat them kindly. Do harm to nobody; pray for all; try to make your light shine in the world and let your banner fly high in the Heavens.

Give up your evil thoughts and pray for all. Be at peace and make peace with all. Do not express hatred or resentment toward anyone. Be a proclaimer of peace and say, 'Now I feel no enmity toward anyone.'

Now we, as offenders against the opinions our friends and enemies, must assist each other to become impervious to their criticism, unconscious of attack, welcoming their whips. You must beat me and I will beat you with the whips of love. The more we beat each other the more capable of withstanding we will become. When the enemies find they are increasing our love, enkindlement and service in the pathway of Baha'u'llah, they will wonder and say, "How is this? Our words have no effect upon them except to make them love us more and give thanks to God for our scourging."

Because she was very angry with me, one day I told her: 'Dost thou know, how much I love thee?' … 'I love thee as much as thou hatest me.'

"'What would you do,' I asked 'if I were to suddenly turn and strike you?' He instantly flared with indignation and strode angrily about the room.

"After a little I went over and took his arm, saying, 'But you must return good for evil. Whether I honoured you or despised you, you should follow the teachings; now you merely read them.

For example, if a man has acted against me treasonably, if he calls on me, I receive him with such friendship as though he is mu most faithful, trusted friend. Often I witness a person destroying the foundation of my house with axe and spade.

They even consider enemies as friends and treat ill-wishers as well-wishers. No tricks, no deception, no dissimulation and no schemes - under the sword they raise the cry of "Ya Baha'ul-Abha" and intercede on behalf of their own killer, as happened in Ishqabad where seven people killed and martyred a respected person who was infinitely kind to all and had rendered notable services to all Iranians and was renowned throughout the world for human perfections.

But some, at the moment of being struck by sword and dagger from the oppressor's hand, would cry out "Lord forgive them for they know not what they do," while another would take candy from his pocket and give it to his killer saying "With a sweet mouth spill this crimson blood, that your palate may become like mine - sugar-sweet."

These martyrs held in their hands rock candy for the express purpose of offering it to the executioner to whom they said: 'Have a sweet taste before offering us the cup of sacrifice.' Thus did they show such kindness to those who hatefully discharged their arrows at them, and used their revolvers and swords against them.

When the Emperor inquired concerning Mary's condition and purpose, she answered: "I have come on behalf of the Christians, and the Christians entreat intercession for the slayers of Christ and the bestowal of peace and security upon the Jews; for Pilate and Herod are molesting the Jews.

As much as they can, they consider both friend and stranger as one companion, and regard the enemy as a trusted friend - meaning they imagine no enemies and harbor no ill will.

… Their purpose is to cut off the root of humanity, especially you, for the foundation of this sect is bloodthirstiness while your foundation is forbearance, gentleness, meekness, and even goodwill toward every enemy, kindness toward every hostile one, love for all humanity of every religion and faith, and sincerity toward all people of every creed and nation.

Verily Your servant Nazim was one who suppressed anger and forgave sins and harm, showing kindness to enemies even if they were the most bitter foes, thirsting for the fountainhead of guidance, yearning to attain the Supreme Concourse, and eagerly anticipating the appointed time until his desire was fulfilled and his destiny arrived, and he drank the cup of death and soared like a dove to the flying place of the birds of immortality.

They treated the enemies with love and affection.

O Lord! Make Thou firm their feet in the Straight Way and cause them to enter in Thy Delectable Paradise! Verily they have dealt with the people of oppression with the utmost amity and forgiveness and they rejoice over their trials.

O God, my God! Thou beholdest Thy servants who are sincere towards all humanity, even their enemies, and who, with pure hearts and sanctified breasts, serve the entire human race. They are in grave danger from the darts and arrows that rain down upon them and from the pointed spears and unsheathed swords that are drawn against them.

Yet we only treat with them with love, fellowship and concord and call upon God to shed His grace and mercy upon them. We pray for their pardon and forgiveness for what they have inflicted on the people of understanding.

But if your brother shows cruelty, you show faithfulness, and if he gives hardship and harm, you wish comfort and purity for him and pray for him that perhaps, God willing, he may be guided by the light of guidance.

They should pray for these heedless ones that they may be freed from the nature and disposition of savagery, ferocity, wolfishness and recklessness, and seek the path of God and follow the way of guidance. This is the attribute of the spiritual ones and this is the characteristic of the merciful ones.

With all humility and submission I intercede for them before Thee, even though they shot at me with arrows of hatred.

What a beautiful prayer thou hast made, which was of infinite beauty. The prayer was this, "Bless all my relatives and enemies". This prayer emanated from a soul which is spiritual and, God Willing, it will be answered.

Thou hadst expressed the hope to become a letter in the book of love, to discover truth, to love enemies, and to remain steadfast in the Cause of God.

Do not seek from them any reward whatever, but seek all grace and beneficence from thy Lord, and even deal with the people of great oppression in faithfulness, for as much as this is becoming of the people of Baha'.

Rather, in every case thou shouldst requite evil deeds with good ones, and respond to censure with praise. Thou shouldst become well-wishing toward the ill-wisher and faithful toward the oppressor.

They must render devoted service to the friends, wish prosperity for enemies, show kindness to the bad tempered, and be affectionate toward the unjust.

As long as thou canst, wish thou the most great peace for mankind: Associate with all in perfect love and kindness; hold all dear and count all friends and familiar ones; know no enemies; imagine no strangers.

...O my God, my God! Aid Thy servants to manifest such virtues as Thou hast ordained for Thy loved ones, and to walk in such paths as Thou hast chosen for Thy trusted ones, that they may treat all humanity with utmost truthfulness and love, both in private and in public, becoming a refuge for the fearful, a haven for those who cry for help, physicians to the sick, supporters of the lowly among men, sweet crystal water for the thirsty, a heavenly feast for the hungry, sincere in their faith toward Thee, merciful toward all mankind, loving even toward enemies, and tender even toward those filled with rancor and hatred. Verily, Thou art the Generous, Thou art the Great, Thou art the All-Merciful, the Ever-Compassionate. Abbas Abbas.

The available source contains an omission or incomplete wording; sentence boundaries need review.

One of the teachings is that love and faithfulness must so prevail in the hearts that men may see the stranger as a friend, the sinner as an intimate fellow, may count enemies as allies, regard foes as loving comrades, call their executioner the giver of life, consider the denier as a believer and the unbeliever as a faithful one -- that is, men must behave in such a manner as may befit the believers, the faithful, the friend and the confidant.

Catalogue reference: AB00998 · passage alignment is approximate; supplied wording retained.

Recognize your enemies as friends, and consider those who wish you evil as the wishers of good. You must not see evil as evil and then compromise with your opinion, for to treat in a smooth, kindly way one whom you consider evil or an enemy is hypocrisy, and this is not worthy or allowable. You must consider your enemies as your friends, look upon your evil-wishers as your well-wishers and treat them accordingly. Act in such a way that your heart may be free from hatred.

Catalogue reference: ABU1122 · passage alignment is approximate; supplied wording retained.

Not equal are the good deed and the evil deed. Repel with that which is fairer and behold, he between whom and thee there is enmity shall be as if he were a loyal friend.

Supplied quotation · catalogue passage not verified