In Jainism, we normally do not use the word “opponent” for people or religions.

From the true Jain point of view:

1. No living being is an “enemy”

- Every being has an eternal soul (jiva). - Calling someone an enemy or opponent and developing hatred (pradveṣa) is itself a big spiritual fault and binds heavy karma. - So a Jain is taught to see krodh–mān–māyā–lobh (anger, pride, deceit, greed) as the real “opponents,” not other people.

1. Doctrinal difference is not enmity

- Other religions or philosophies may disagree with Jain views (on soul, karma, ahimsa, God, etc.), and Jain ācāryas answer them through śāstrārtha (scriptural debate), not violence or hatred. - Jainism uses anekāntavād (many‑sided truth) and syādvād (conditional viewpoints), so it accepts that others may see only a part of truth. They are not treated as enemies, but as holders of partial or different views.

1. Real “opponents” in Jain scriptures

When scriptures talk of what opposes dharma, they mainly mention things like: - Mithyātva – wrong belief - Kashāya – passions (anger, pride, deceit, greed) - Negligence and attachment – laziness in dharma, over‑attachment to body, family, wealth, etc. These are the true obstacles or “opponents” of Jain dharma in the spiritual sense.

1. How a Jain should look at others

- With maitrī (friendliness), pramod (joy in others’ virtues), karuṇā (compassion), mādhyastha (equanimity). - Even someone who criticizes or harms us is ultimately a soul caught in karma; we oppose the wrong action or wrong belief, not the soul itself.

So, strictly speaking, Jainism does not label any community or religion as “opponents of Jainism.” The only real opponents are our own inner faults that stop us from practicing ahimsa, samyak darshan, samyak jñān, and samyak chāritra.