Contents being only obtained by means of Divine Revelation. The assertion of Mohammedans tiat the writings of.
The Mizan Ul Haqq - Or Balance Of Truth by Rev.C.G. Pfander, Paperback | Barnes & Noble®
The Old and New Testaments never at any time. The attributes of God and his holy will concerning.
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Shipping Charges : Rs. We will let you know when in stock. Thank you for your interest You will be notified when this product will be in stock. Replacement is applicable for 7 days after delivery Know More. Both Agra and Lucknow became home to missionaries who engaged in interfaith dialogue with the local Muslim ulema and published polemical books against the Islamic creed. After a disastrous famine in , a large orphanage was opened by the authorities in Agra and several orphaned children were taken in and subsequently baptized as Christians.
With the financial success of the orphanage, the East India Company launched Orphan Press, employing the orphans at Agra. This further escalated with the transfer of "Sadr courts" from Allahabad to Agra. At the heart of this new publishing activity, CMS recruited Pfander, a German pietist missionary with Swiss missionary training and considerable linguistic skills combined with experience in preaching on the Persian frontier Central Asia.
Pfander had been posted to Agra to evangelize Muslims and also to assist the already working German missionary colleagues, who like Pfander had been exiled from Central Asia by the Tsar 's prohibition on any further Pietist missionary activity. Pfander started to India in and arrived at Calcutta present Kolkata on 1 October , due to closure of his previous mission station in the Russian Caucasus—South Caucasus.
On his arrival, he had an impression that Muslims in India were on the verge of turning to Christianity; accordingly, he translated some of the books on Islam and Christianity which he had already written during the previous years into Urdu. Mizan al-Haqq was one such book that was used as starting point at Agra, and it was translated into several other languages of the Muslim world as well.
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After he took his new job at Agra, he immediately began engaging local Muslims through written letters, sending copies of the Persian and Arabic Bibles. These new Company recruits provided unofficial support for Protestant missionary preaching, publishing, and educational initiatives.
C. G. Pfander
Stephen Wheler, a Colonel notorious for his provocative role in preaching to Sepoys at Barrackpore , meanwhile started a second orphanage at Fatehgarh near Agra in — with his departure, he handed over Orphanage maintenance to American Presbyterian missionaries. In , under these circumstances, Pfander engaged in a famous public debate with leading Islamic scholars in Agra. While in India, he engaged with Muslim religious leaders in a famous public debate at Agra on 10 and 11 April at the invitation of Islamic scholar Rahmatullah Kairanawi. Pfander supporters included British East Indian Company servants, who represented India's colonial power and its protection of European missionaries; Pfander's co-workers including Thomas Valpy French , who later became the first bishop of Lahore; local Christian converts from Islam, and representatives of the Anglican Church.
Although the debate had been slated to address the topics of the Quran as the word of God, the Trinity and the sending of Muhammad , the debate centered around a single point, the authenticity of Christian scriptures. Pfander, well versed in the traditional argument, defended the integrity of the New Testament and Old Testament , while Kairanawi insisted that the Christian scriptures had been abrogated using the apocryphal 16th century Gospel of Barnabas as his main source, which he thought was the only authentic Gospel.
Pfander was not prepared against the arguments of Kairanwi and hence his position remained relatively weak . This emboldened the Muslim debaters to contest in their future polemics. The interest the debate aroused led a number of Muslims to read Pfander's literature and consider the questions that had been discussed. Some, such as the leading Sufi scholars and theologians Imad ud-din Lahiz and Safdar Ali , both of whom attended the debate, proclaimed their conversion to Christianity.
Imad ud-din Lahiz, for example, who assisted Kairanawi in representing the Islamic side in the debate, was so impressed with Pfander and his detailed arguments in his Magnum opus Mizan Al Haqq The Balance of Truth that he noted upon his conversion to Christianity:.ruur.com/components/access/vyra-best-mobile.php
The Mizan UL Haqq - Or Balance of Truth (1866) (Paperback)
William Muir , Secretary to the Government of the North West Provinces , described these debates between Pfander and Kairanawi in an article published by the "Calcutta Review," along with recent history of Christian mission to Muslims. Having observed the debate by himself, he later labeled these articles as The Mohammedan Controversy in In the CMS relocated Pfander to strategic location Peshawar , doorway to Central Asia and South Asia, on the north-west frontier of India , where he continued his distribution of literature and his controversial discussions.
At the outbreak of the Indian Rebellion of , he "went on preaching in the streets right through the most anxious time, when plots to murder all the Europeans were revealed by intercepted letters. He was sent as CMS missionary to Constantinople in When he arrived at Constantinople, many Turks showed interest in the doctrines of Christianity for the first few years.
However, with ill-advised [ citation needed ] comments and attacks against the Prophet Muhammad , the Turks soon retaliated violently against Christian missions, confiscating printing presses used by the missionaries, closed rooms and bookstores of the missionaries, including imprisonment of the missionaries, spurring [ citation needed ] the British government to interfere to free the missionaries. The mission never recovered from that blow, forcing them to forbid Istanbul for good.
Pfander's chief legacy to posterity is undoubtedly his book Mizan ul-Haqq The Balance of Truth , modelled on the style of Islamic theological works, and attempting to present the Christian gospel in a form understandable to Muslims. He offered reasons to believe that the Bible is the inspired word of God, neither corrupted nor superseded, and argued that the Qur'an itself testifies to the reliability of the Christian scriptures and the supremacy of Christ.
He attempted to prove from the Qur'an and other Islamic writings some alleged fallibilities in Islam and its prophet, noting a historic contrast between the violence of Islamic expansion and the peaceable spread of the early church. The Mizan ul-Haqq stimulated a number of carefully argued refutations from Islamic scholars, followed by further writings from Pfander himself. It marked an important new phase in Muslim-Christian relations, when profound theological issues were addressed for the first time by recognised scholars.
Samuel Zwemer defended his dogmatic and controversial methods, pointing out that Christ and his apostles engaged in similar public debate with individuals and crowds. William Muir , having arrived India before Pfander, devoted his leisure time during and after his forty years of service at North-West province , to the study of early Islamic history and the writings of evangelical tracts for Muslims. Responding to Pfander's call for reliable account of the life of Muhammed , he began serious and detailed work on a biography The Life of Mohammet and History of Islam , where Muir explained Pfander's role in urging him to make available critical materials on the early sources of Islamic history.
He wrote his own apologetic entitled Mizan al-Haqq The balance of truth , translated from German language entitled Waage der Wahrheit , as he was frustrated by the lack of evangelical literature against Muslims. He used this work to support the statements of the Bible against the Islamic views of its textual corruption and attacked the veracity of Quran and Muhammed 's prophethood. This work typified Pfander's role in shaping missionary controversy with Islam in the nineteenth century.
While in Shusha, he drafted Waage der Wahrheit , considered till-today as missionary classic, in German language in May