If you do an investigation of our own history, our own fich tradition, our own the seer tradition,

it's not as cut and dry black and white as we're presenting it post-colonialism.

That kind of material, you know, later on you find, you know, Azhari scholars and even before them people like

even Kathir and Histafir, Al-Ala-Lusi and Histaf-Sirir who are very negative about Israeliad.

And if they see patriarchy as the source of all problems,

then the Daphsir tradition just reflects that patriarchy that is to say it's all men

talking from male perspectives and sidelining women perspectives because you don't find really in our

history and tradition you can barely of at all find a female

with a cera. So what are we doing now? What are you reading?

Who's that? Handsome? I just yeah I'm just I saw myself in a book.

Coley. So what's this is Bekult?

Muslim Quranic interpretation today, media genealogies and interpretive communities.

So of course I knew that.

I'm just asking you rhetorically.

This is by Professor Johanna Pink, who is the lead investigator on the Global Quran project which I was privileged to be part of for a little while

and I happen to know that it should have written about you and here and you had your first opportunity to meet her just recently at a conference.

So in general today in shawlah we're talking about Western non-Muslim writings on the Quran, but it's actually a bit broader than that.

Some of these people actually are Muslims, but it's also a little bit unfair to just

lump it all together based on the religion of the author because there are topics here

that fit in with other things that we've talked about

and we could certainly have kept it in there.

But I thought it might be helpful to look at it.

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