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Mohd’s 2025 Year in Books
Take a look at Mohd’s Year in Books, including some fun facts about their reading.
Mohd Elfie Nieshaem Juferi’s Followers
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53 books
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4,239 friends
696 books
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570 friends
2,347 books
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1,398 friends
57 books
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20 friends
1,474 books
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353 friends
688 books
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298 friends
138 books
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101 friends
116 books
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157 friends
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Mohd Elfie Nieshaem Juferi
Goodreads Author
Born
in SAN JOSE, CA, The United States
Website
Twitter
Genre
Influences
Member Since
June 2007
URL
https://www.goodreads.com/menj
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Mohd Elfie Nieshaem Juferi
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Buddhism: A Muslim Primer
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published
2005
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When Apostates Become Shaykhs....
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Paulus: Perosak Risalah Al-Masih
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Dua Dasawarsa: Sebuah Kumpulan Puisi 2005 – 2025
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* Note: these are all the books on Goodreads for this author. To add more, click here.
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Mohd’s Recent Updates
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Mohd
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"Good"
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"This is the best Islamic anti-Zionist book ever written. Probably. I disagree with some historic claims, but they aren't really important to the argument. "
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"Thoughtful, intense, and very informational. I’d recommend this to anyone who is struggling with understanding the basics with regard to Israel; the perspective of an Islamic scholar from Palestine is definitely worth a read. I look forward to readin"
Read more of this review »
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“..Jesus was not to recapture for the Jewish vacuous ethos, the original value of the community on which it had wagered its whole life and weight. Rightly diagnosing Jewry's disease, he rejected not only their failure to comply with their ethic but the very foundation of that ethic. Piercing the walls of community survival, Jesus opened a whole new vista of genuine, properly ethical values, namely, the values of the individual person. The value of the community, no matter how 'surviving' and prosperous it may be or become, Jesus found inferior to that of the individual person. It is the latter that the community must serve. In respect to it, the value of the community can be only instrumental. The value of the individual person, the values which pertain to his inner self, are far more important than those which attach to community survival. For, what is the worth of the whole world and all mankind if the individual souls that compose it are ethically sick, if they do not realize the va
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Ismail R. al-Faruqi
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“Whereas Jesus demanded of the Jews the rejection of the tribalist Jahweh whom they identified with Israel, the race, the community the political state as object of worship and desire, the Sufis, born in an atmosphere of pure monotheism, demanded what Jesus of the first century A.D. would demand if he were to relive his early life again in present-day monotheistic Christendom. This does not mean that Jesus did not demand, like the Sufis, the cleansing of the soul from the personal deities it may worship besides God, but it does mean that the main weight of his teaching centered around the Jewish preoccupation with the tribe as God."
"The object and deal of Sufism is, therefore, identically the same as that of the radical self-transformation of Jesus. Both aimed at the state of consciousness in which God is the sole subject, the sole determiner and the sole object of love and devotion. The tradition of both later influenced each other and succeeded in developing the same kind of preparat ...more Ismail R. al-Faruqi |
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Nov 19, 2025 11:49AM
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“perempuan yang sepi
hatinya adalah secawan kopi
perempuan yang sepi
ia minum hatinya sendiri
(perempuan kesepian)”
― Seberkas Kunci
hatinya adalah secawan kopi
perempuan yang sepi
ia minum hatinya sendiri
(perempuan kesepian)”
― Seberkas Kunci
“kerana penulis tak berbakat
mudah mendapat tempat
di hati pembaca
yang tak tau membaca”
― Seberkas Kunci
mudah mendapat tempat
di hati pembaca
yang tak tau membaca”
― Seberkas Kunci
“meja
aku berterima kasih padamu
air yang kuletakkan
di dadamu
tak jadi tumpah”
― Sungai Mekong: English & Malay
aku berterima kasih padamu
air yang kuletakkan
di dadamu
tak jadi tumpah”
― Sungai Mekong: English & Malay
“Whereas Jesus demanded of the Jews the rejection of the tribalist Jahweh whom they identified with Israel, the race, the community the political state as object of worship and desire, the Sufis, born in an atmosphere of pure monotheism, demanded what Jesus of the first century A.D. would demand if he were to relive his early life again in present-day monotheistic Christendom. This does not mean that Jesus did not demand, like the Sufis, the cleansing of the soul from the personal deities it may worship besides God, but it does mean that the main weight of his teaching centered around the Jewish preoccupation with the tribe as God."
"The object and deal of Sufism is, therefore, identically the same as that of the radical self-transformation of Jesus. Both aimed at the state of consciousness in which God is the sole subject, the sole determiner and the sole object of love and devotion. The tradition of both later influenced each other and succeeded in developing the same kind of preparatory disciplines leading towards the end. Finally, both referred to the final end of these processes as 'oneness' and their reference was in each case exposed to the same dangers of misunderstanding, indeed to the same misunderstanding. The oneness of Jesus was misunderstood as unity and fusion of being, and thus gave rise to the greatest materialization of an essentially spiritual union history has ever seen. The oneness of the highest Sufi state was likewise misunderstood and gave rise to the worst crime perpetrated on account of a supremely conscious misunderstanding...The destinies of the two misunderstandings, however, were far apart. The Christian misunderstanding came to dominate the Christendom; the Muslim misunderstanding performed its bloody deed and sank away in front of the Sufi tide which overwhelmed the Muslim world. The success of Sufism in Islam was therefore the success of the Jesus' ethic, but devoid of the theological superstructures which this Christian misunderstanding had constructed concerning the oneness of Christ with God, or of men with Christ. In the Middle Ages, the intellectual disciples of Jesus were the sufis of Islam, rather than the theologians of the Council or Pope-monarchs of Christendom.”
―
"The object and deal of Sufism is, therefore, identically the same as that of the radical self-transformation of Jesus. Both aimed at the state of consciousness in which God is the sole subject, the sole determiner and the sole object of love and devotion. The tradition of both later influenced each other and succeeded in developing the same kind of preparatory disciplines leading towards the end. Finally, both referred to the final end of these processes as 'oneness' and their reference was in each case exposed to the same dangers of misunderstanding, indeed to the same misunderstanding. The oneness of Jesus was misunderstood as unity and fusion of being, and thus gave rise to the greatest materialization of an essentially spiritual union history has ever seen. The oneness of the highest Sufi state was likewise misunderstood and gave rise to the worst crime perpetrated on account of a supremely conscious misunderstanding...The destinies of the two misunderstandings, however, were far apart. The Christian misunderstanding came to dominate the Christendom; the Muslim misunderstanding performed its bloody deed and sank away in front of the Sufi tide which overwhelmed the Muslim world. The success of Sufism in Islam was therefore the success of the Jesus' ethic, but devoid of the theological superstructures which this Christian misunderstanding had constructed concerning the oneness of Christ with God, or of men with Christ. In the Middle Ages, the intellectual disciples of Jesus were the sufis of Islam, rather than the theologians of the Council or Pope-monarchs of Christendom.”
―
“..Jesus was not to recapture for the Jewish vacuous ethos, the original value of the community on which it had wagered its whole life and weight. Rightly diagnosing Jewry's disease, he rejected not only their failure to comply with their ethic but the very foundation of that ethic. Piercing the walls of community survival, Jesus opened a whole new vista of genuine, properly ethical values, namely, the values of the individual person. The value of the community, no matter how 'surviving' and prosperous it may be or become, Jesus found inferior to that of the individual person. It is the latter that the community must serve. In respect to it, the value of the community can be only instrumental. The value of the individual person, the values which pertain to his inner self, are far more important than those which attach to community survival. For, what is the worth of the whole world and all mankind if the individual souls that compose it are ethically sick, if they do not realize the values of purity, of chastity, of sincerity, of charity, of forgiveness, of loving kindness and goodness? The ethical individual person is the end of moral life itself. How can community survival have anything but elemental worth? Even on this level of instruments and means, how can it have the first position? Are not the conditions of life and existence , which readily conduce to the cultivation of the moral person, of greater importance and therefore, of higher value? Would not the family with its ultimate self-sacrifice and love-cultivating atmosphere prove of higher worth than the community where everything must be impersonalized ,legalized, and exteriorized? Pursuing this same insight further, would not even solitude rank higher than community, where the person can turn his eyes inward and , as it were, focus attention on what his self actually is , on what it ought to be which it is not, and on bringing that self around to become that which it ought to be?”
―
―
Goodreads Malaysia
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— last activity Jan 07, 2026 06:07AM
GOODREADS MALAYSIA (GR-MY) "BERNAFAS DENGAN BUKU" Tempat pencinta dan pencandu buku Malaysia berkumpul, bertukar pendapat mengenai buku-buku yang tel ...more
