Kalo saja Pak HMNA berpikirnya seperti mba Lina, ber-empati kepada situasi 
bunda Teresa...:-(

Kalo saya berpikirnya cenderung optimis, bagi saya itu termasuk bagian dari 
perjalanan spiritualnya bunda Teresa. Pesimis atau optimis itu sah-sah saja 
bukan soal bener atau salah, hanya spektrum nuansa pemikiran yang alamiah saja.

Banyak kok contoh pengalaman spiritual tokoh-tokoh yang 'maqamnya' udah 
ngelewatin kita-kita.  Dari sudut pandang pesimis, itu seperti suatu set-back, 
dari pandangan optimis, itu semacam heroism.   Kedua2nya bener, karena mungkin 
saja tokoh itu berhasil mungkin saja nggak.

Lagi, karena saya optimis, kalaupun nggak berhasil di dunia ini, kehidupan 
spiritual jalan terus, pun di dimensi yang berbeda. 

salam
Mia

--- In wanita-muslimah@yahoogroups.com, "Lina" <linadah...@...> wrote:
>
> Saya dulu sering ditanya soal Bunda Teresa juga. Saya cuma jawab kita gak tau 
> hati Bunda Teresa dan bagaimana keimanannya terhadap kekatolikan dan segala 
> trinitas atopun ketuhanannya thd Yesus. Yang tau cuma Bunda Teresa sendiri 
> dan Allah.
> 
> Membaca artikel dari abah HMNA, ada kemungkinan pikiran Bunda Teresa itu 
> dikarenakan terlalu sering melihat penderitaan manusia. Seolah-olah dia 
> bertanya "mana Tuhan yang katanya Maha Pengasih dan Penyayang?"
> 
> wassalam,
> 
> 
> --- In wanita-muslimah@yahoogroups.com, "H. M. Nur Abdurahman" 
> <mnur.abdurrahman@> wrote:
> >
> > ----- Original Message ----- 
> > From: "Abdul Muiz" <muizof@>
> > To: <wanita-muslimah@yahoogroups.com>
> > Sent: Tuesday, March 23, 2010 09:17
> > Subject: Re: [wanita-muslimah] Islam Dan Liberalisme
> > 
> > Syukron abah atas tanggapannya, pakai jurus "kantong doraemon" ya ?? :) 
> > saya sengaja tidak mereply tanggapan mas Isma'il karena pasti akan jadi 
> > debat kusir yang kurang bermanfaat.
> > 
> > terkait postingan abah, perkenankan saya memberikan catatan seperlunya :
> > 1) ayat-ayat qur'an tentang "yahudi, nasrani dan shabiin" di qs 2:62 dan 
> > yang mirip dan serupa juga adalah qs 5:69 dari segi asbabun nuzul, memang 
> > ayat tsb meresponse sahabat Salman al Farisi orang persia yang masuk islam 
> > ketika mencemaskan orang-orang baik yang dikenalnya dari kalangan majuzi, 
> > yahudi dan nasrani bakal dimasukkan neraka. Sehingga banyak yang 
> > menyimpulkan termasuk abah bahwa ayat tsb berlaku untuk orang yang sebelum 
> > nabi muhammad alias tidak berlaku bagi orang yang sesudah nabi Muhammad. 
> > Kalau menurut Abah, bunda Theresa (jelas hidupnya setelah Nabi Muhammad) 
> > penganut nasrani yang juga beriman kepada Allah dan hari akhir, apa 
> > amalannya yang dikenal di dunia bakal sia-sia ??
> > ################################################################################################
> > HMNA:
> > Bunda Theresa, meragukan iman kristennya sebelum meninggal. "Where is my 
> > faith?" she writes. "Even deep down , there is nothing but emptiness and 
> > darkness. According to her letters, Mother Teresa died with her doubts.
> > 
> > Source: http://news. aol.com/story/ _a/letters- reveal-mother- 
> > teresas-secret/ 2007082407120999 0001?ncid= NWS0001000000000 1 
> > Letters Reveal Mother Teresa's Secret
> > 
> > (Aug. 24) In life, she was an icon for believers of God's work on Earth. 
> > Her ministry to the poor of Calcutta was a world-renowned symbol of 
> > religious compassion. She was awarded the Nobel Peace Prize. 
> > 
> > Mother Teresa had a calling, she told CBS News in a rare interview, based 
> > on unquestioned faith. 
> > 
> > "They are all children of God, loved and created by the same heart of God." 
> > 
> > But now, it emerges that Mother Teresa was so doubtful of her own faith 
> > that she feared she was being a hypocrite, reports CBS News correspondent 
> > Mark Phillips. In a new book that compiles letters she wrote to friends, 
> > superiors and confessors, her doubts are obvious. 
> > 
> > Shortly after beginning work in Calcutta's slums, the spirit leaves her. 
> > 
> > "Where is my faith?" she writes. "Even deep down , there is nothing but 
> > emptiness and darkness. ... If there be God ­ please forgive me." 
> > 
> > Eight years later, she's still looking for the belief she's lost. 
> > "Such deep longing for God," she writes, " repulsed, empty, no faith, no 
> > love, no zeal." 
> > As her fame increased, her faith refused to return. Her smile, she says, is 
> > a mask. 
> > "What do I labor for?" she asks. "If there be no God, there can be no soul. 
> > If there be no soul then, Jesus, You also are not true." 
> > "These are letters that were kept in the archbishop's house," says the Rev. 
> > Brian Kolodiejchuk. 
> > 
> > The letters were gathered by Rev. Kolodiejchuk, the priest who's making the 
> > case to the Vatican  for Mother Teresa's proposed sainthood. He says her 
> > obvious spiritual torment actually helps her cause. 
> > "Now we have this new understanding, this new window into her interior 
> > life, and for me this seems to be the most heroic," says Rev. Kolodiejchuk. 
> > According to her letters, Mother Teresa died with her doubts. She had even 
> > stopped praying, she once said. 
> > The church decided to keep her letters, even though one of her dying wishes 
> > was that they be destroyed. Perhaps now we know why.
> > 
> > Berikut ini sebuah pengalaman pribadi dari Susan Shieldsl:
> > 
> > By Greg Szymanski
> > June 6, 2007
> > 
> > For nine years Susan Shields worked as a devoted Catholic Sister, working 
> > for Mother Teresa's Missionaries of Charity. When finally becoming fed-up 
> > in 1989, she left Mother Teresa in disgust over the misuse of millions in 
> > charitable donations that never got to their destination -- the poor and 
> > afflicted.
> > 
> > Shields story was recently sent to the Arctic Beacon, as printed in the 
> > Free Inquiry Magazine, revealing how Mother Teresa really turned a blind 
> > eye to the poor while millions of dollars in donations are still sitting in 
> > Vatican bank accounts.
> > 
> > Here is her story entitled "Mother Teresa's House of Illusions: How She 
> > Harmed Her Helpers As Well As Those They `Helped' 
> > 
> > "Some years after I became a Catholic, I joined Mother Teresa's 
> > congregation, the Missionaries of Charity. I was one of her sisters for 
> > nine and a half years, living in the Bronx, Rome, and San Francisco, until 
> > I became disillusioned and left in May 1989. As I re-entered the world, I 
> > slowly began to unravel the tangle of lies in which I had lived. I wondered 
> > how I could have believed them for so long. 
> > 
> > "Three of Mother Teresa's teachings that are fundamental to her religious 
> > congregation are all the more dangerous because they are believed so 
> > sincerely by her sisters. Most basic is the belief that as long as a sister 
> > obeys she is doing God's will. Another is the belief that the sisters have 
> > leverage over God by choosing to suffer. Their suffering makes God very 
> > happy. He then dispenses more graces to humanity. The third is the belief 
> > that any attachment to human beings, even the poor being served, supposedly 
> > interferes with love of God and must be vigilantly avoided or immediately 
> > uprooted. The efforts to prevent any attachments cause continual chaos and 
> > confusion, movement and change in the congregation. Mother Teresa did not 
> > invent these beliefs - they were prevalent in religious congregations 
> > before Vatican II - but she did everything in her power (which was great) 
> > to enforce them. 
> > 
> > "Once a sister has accepted these fallacies she will do almost anything. 
> > She can allow her health to be destroyed, neglect those she vowed to serve, 
> > and switch off her feelings and independent thought. She can turn a blind 
> > eye to suffering, inform on her fellow sisters, tell lies with ease, and 
> > ignore public laws and regulations. 
> > 
> > Women from many nations joined Mother Teresa in the expectation that they 
> > would help the poor and come closer to God themselves. When I left, there 
> > were more than 3,000 sisters in approximately 400 houses scattered 
> > throughout the world. Many of these sisters who trusted Mother Teresa to 
> > guide them have become broken people. In the face of overwhelming evidence, 
> > some of them have finally admitted that their trust has been betrayed, that 
> > God could not possibly be giving the orders they hear. It is difficult for 
> > them to decide to leave - their self-confidence has been destroyed, and 
> > they have no education beyond what they brought with them when they joined. 
> > I was one of the lucky ones who mustered enough courage to walk away. 
> > 
> > "It is in the hope that others may see the fallacy of this purported way to 
> > holiness that I tell a little of what I know. Although there are relatively 
> > few tempted to join Mother Teresa's congregation of sisters, there are many 
> > who generously have supported her work because they do not realize how her 
> > twisted premises strangle efforts to alleviate misery. Unaware that most of 
> > the donations sit unused in her bank accounts, they too are deceived into 
> > thinking they are helping the poor. 
> > 
> > "As a Missionary of Charity, I was assigned to record donations and write 
> > the thank-you letters. The money arrived at a frantic rate. The mail 
> > carrier often delivered the letters in sacks. We wrote receipts for checks 
> > of $50,000 and more on a regular basis. Sometimes a donor would call up and 
> > ask if we had received his check, expecting us to remember it readily 
> > because it was so large. How could we say that we could not recall it 
> > because we had received so many that were even larger? 
> > 
> > "When Mother spoke publicly, she never asked for money, but she did 
> > encourage people to make sacrifices for the poor, to "give until it hurts." 
> > Many people did - and they gave it to her. We received touching letters 
> > from people, sometimes apparently poor themselves, who were making 
> > sacrifices to send us a little money for the starving people in Africa, the 
> > flood victims in Bangladesh, or the poor children in India. Most of the 
> > money sat in our bank accounts. 
> > 
> > "The flood of donations was considered to be a sign of God's approval of 
> > Mother Teresa's congregation. We were told by our superiors that we 
> > received more gifts than other religious congregations because God was 
> > pleased with Mother, and because the Missionaries of Charity were the 
> > sisters who were faithful to the true spirit of religious life. 
> > 
> > "Most of the sisters had no idea how much money the congregation was 
> > amassing. After all, we were taught not to collect anything. One summer the 
> > sisters living on the outskirts of Rome were given more crates of tomatoes 
> > than they could distribute. None of their neighbors wanted them because the 
> > crop had been so prolific that year. The sisters decided to can the 
> > tomatoes rather than let them spoil, but when Mother found out what they 
> > had done she was very displeased. Storing things showed lack of trust in 
> > Divine Providence. 
> > 
> > "The donations rolled in and were deposited in the bank, but they had no 
> > effect on our ascetic lives and very little effect on the lives of the poor 
> > we were trying to help. We lived a simple life, bare of all superfluities. 
> > We had three sets of clothes, which we mended until the material was too 
> > rotten to patch anymore. We washed our own clothes by hand. The 
> > never-ending piles of sheets and towels from our night shelter for the 
> > homeless we washed by hand, too. Our bathing was accomplished with only one 
> > bucket of water. Dental and medical checkups were seen as an unnecessary 
> > luxury. 
> > 
> > "Mother was very concerned that we preserve our spirit of poverty. Spending 
> > money would destroy that poverty. She seemed obsessed with using only the 
> > simplest of means for our work. Was this in the best interests of the 
> > people we were trying to help, or were we in fact using them as a tool to 
> > advance our own "sanctity?" In Haiti, to keep the spirit of poverty, the 
> > sisters reused needles until they became blunt. Seeing the pain caused by 
> > the blunt needles, some of the volunteers offered to procure more needles, 
> > but the sisters refused. 
> > 
> > "We begged for food and supplies from local merchants as though we had no 
> > resources. On one of the rare occasions when we ran out of donated bread, 
> > we went begging at the local store. When our request was turned down, our 
> > superior decreed that the soup kitchen could do without bread for the day. 
> > 
> > "It was not only merchants who were offered a chance to be generous. 
> > Airlines were requested to fly sisters and air cargo free of charge. 
> > Hospitals and doctors were expected to absorb the costs of medical 
> > treatment for the sisters or to draw on funds designated for the religious. 
> > Workmen were encouraged to labor without payment or at reduced rates. We 
> > relied heavily on volunteers who worked long hours in our soup kitchens, 
> > shelters, and day camps. 
> > 
> > "A hard-working farmer devoted many of his waking hours to collecting and 
> > delivering food for our soup kitchens and shelters. "If I didn't come, what 
> > would you eat?" he asked. 
> > 
> > "Our Constitution forbade us to beg for more than we needed, but, when it 
> > came to begging, the millions of dollars accumulating in the bank were 
> > treated as if they did not exist. 
> > 
> > "For years I had to write thousands of letters to donors, telling them that 
> > their entire gift would be used to bring God's loving compassion to the 
> > poorest of the poor. I was able to keep my complaining conscience in check 
> > because we had been taught that the Holy Spirit was guiding Mother. To 
> > doubt her was a sign that we were lacking in trust and, even worse, guilty 
> > of the sin of pride. I shelved my objections and hoped that one day I would 
> > understand why Mother wanted to gather so much money, when she herself had 
> > taught us that even storing tomato sauce showed lack of trust in Divine 
> > Providence." 
> > 
> > source:
> > http://arcticbeacon.com/articles/6-Jun-2007.html
> > 
> > ######################################################################################
> > 
> > 2) perihal porsi Aqal, apapun uraian abah di harian fajar tentang seri 001 
> > Peranan Wahyu dan Akal dalam Kehidupan, bahwa alqur'an bisa bermakna kalau 
> > ditangkap aqal, dipahami dan dipraktekkan dalam kehidupan nyata. Seperti 
> > yang saya katakan di postingan sebelumnya bahwa Ibnu Taymiyahpun tidak 
> > mungkin menghasilkan ijtihad tanpa mendayagunakan aqal sehat. Masalahnya 
> > adalah ketika menghadapi ayat mutasyabihat ada yang menggunakan pendekatan 
> > ta'wil (bir ra'yi) dan ada yang menggunakan pendekatan textual (bil atsar). 
> > Perdebatan ini sudah menjadi wacana lama pada periode mutaqaddimin.
> > 
> > Wassalam
> > Abdul Mu'iz
> > 
> > --- Pada Sen, 22/3/10, H. M. Nur Abdurahman <mnur.abdurrahman@> menulis:
> > 
> > Dari: H. M. Nur Abdurahman <mnur.abdurrahman@>
> > Judul: Re: [wanita-muslimah] Islam Dan Liberalisme
> > Kepada: wanita-muslimah@yahoogroups.com
> > Tanggal: Senin, 22 Maret, 2010, 8:20 PM
> > 
> > [Non-text portions of this message have been removed]
> >
>


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