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↑  Imtiyaz Yusuf, 편집. (2021). 《Essential Writings: Ismail Al Faruqi》. Kuala Lumpur: IBT Books. 3쪽.
↑  Al-Faruqi, Isma'il Raji (1949). 《The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics)》 (Master's thesis). Bloomington: Indiana University.
↑  Al-Faruqi, Isma'il (1952). 《On Justifying the Good》 (PhD thesis). Bloomington: Indiana University.
↑  Scheler, Max (1960). 《On the Eternal Man》. 번역 Bernard Noble. London: SCM Press.
↑  Scheler, Max (1961). 《Man's Place in Nature》. Boston: Beacon Press.
↑  Fletcher, Charles (2014). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi》. United Kingdom: I.B.Tauris. 34쪽.
↑  Balfour, Clair (1986년 7월 31일). “Islamic scholar slain in U.S. was figure in Montreal”. 《The Gazette》 (Montreal).
↑  Imtiyaz Yusuf, 편집. (2021). 《Essential Writings: Ismail Al Faruqi》. Kuala Lumpur: IBT Books. 4쪽.
↑  Fletcher, Charles (2014). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi》. United Kingdom: I.B.Tauris.
↑  Quraishi, M. Tariq (1986). 《Ismail al-Faruqi: An Enduring Legacy》. MSA Publications. 9쪽.
↑  “Editorial”. 《The American Journal of Islamic Social Sciences》 28 (3): ii–xii. 2011.
↑  “Editorial”. 《The American Journal of Islamic Social Sciences》 28 (3): ii–xii. 2011.
↑  Al-Faruqi, Isma'il R. (1962). 《'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Heights Moment of Consciousness》. On Arabism 1. Amsterdam: Djambatan.
↑  Al-Faruqi, Isma'il R. (1962). 《'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Heights Moment of Consciousness》. On Arabism 1. Amsterdam: Djambatan.
↑  Bakar, Osman (2005).  Strum, Philippa, 편집. 《The Intellectual Impact of American Muslim Scholars on the Muslim World, with Special Reference to Southeast Asia》. Woodrow Wilson International Center for Scholars. 96–97쪽. ISBN 1-933549-98-X.
↑  Fletcher, Charles D. (2015). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi》. London: I.B. Tauris. 35–37쪽.
↑  Ba-Yunus, Ilyas (1988). “Al Faruqi and Beyond: Future Directions in Islamization of Knowledge”. 《The American Journal of Islamic Social Sciences》 5 (1): 14.
↑  Ba-Yunus, Ilyas (1988). “Al Faruqi and Beyond: Future Directions in Islamization of Knowledge”. 《The American Journal of Islamic Social Sciences》 5 (1): 14.
↑  Quraishi, M. Tariq (1986). 《Ismail al-Faruqi: An Enduring Legacy》. MSA Publications. 9쪽.
↑  Fletcher, Charles D. (2015). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi》. London: I.B. Tauris. 35–37쪽.
↑  Fletcher, Charles D. (2015). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi》. London: I.B. Tauris. 43–45쪽.
↑  Fletcher, Charles D. (2015). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi》. London: I.B. Tauris. 46–48쪽.
↑  Ahsan, Muhammad Amimul (2013). “Islamization of Knowledge: An Agenda for Muslim Intellectuals”. 《Global Journal of Management and Business Research Administration and Management》 13 (10).
↑  Bakar, Osman (2005).  Strum, Philippa, 편집. 《The Intellectual Impact of American Muslim Scholars on the Muslim World, with Special Reference to Southeast Asia》. Woodrow Wilson International Center for Scholars. 96–97쪽. ISBN 1-933549-98-X.
↑  Al-Faruqi, Isma'il Raji (1982). 《Islamization of Knowledge: General Principles and Work Plan》. IIIT.
↑  Al-Faruqi, Isma'il Raji (1982). 《Islamization of Knowledge: General Principles and Work Plan》. IIIT.
↑  Hashim, Rosnani; Rossidy, Imron (2000). “Islamization of Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi”. 《Intellectual Discourse》 8 (1): 19–45.
↑  Hashim, Rosnani; Rossidy, Imron (2000). “Islamization of Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi”. 《Intellectual Discourse》 8 (1): 19–45.
↑  Hashim, Rosnani; Rossidy, Imron (2000). “Islamization of Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi”. 《Intellectual Discourse》 8 (1): 19–45.
↑  Fletcher, Charles D. (2015). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi》. London: I.B. Tauris. 151–152쪽.
↑  Al-Faruqi, Isma'il R. (1980). 《Islam and the Problem of Israel》. London: The Islamic Council of Europe.
↑  Al-Faruqi, Isma'il R. (1980). 《Islam and the Problem of Israel》. London: The Islamic Council of Europe.
↑  Fletcher, Charles D. (2015). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma'il al-Faruqi》. London: I.B. Tauris. 152쪽.
↑  Ismail R. al-Faruqi, "Islam and Zionism," in John L. Esposito, ed., Voices of Resurgent Islam (New York: Oxford University Press, 1983), 265.
↑  Fletcher, Charles (2014). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi》. United Kingdom: I.B.Tauris.
↑  Al-Faruqi, Isma'il Raji (1982). 《Islamization of Knowledge: General Principles and Work Plan》. IIIT.
↑  Al-Faruqi, Isma'il Raji (1982). 《Islam: Source and Purpose of Knowledge: Proceedings and Selected Papers of Second Conference on Islamization of Knowledge》. IIIT.
↑  Kalin, Ibrahim (2002). 《God, Life and the Cosmos》. Ashgate. 60–61쪽. Ismail al-Faruqi’s work known under the rubric of 'Islamization of knowledge' is a good example of how the idea of method or methodology ('manhaj' and 'manhajiyyah', the Arabic equivalents of method and methodology, which are the most popular words of the proponents of this view) can obscure deeper philosophical issues involved in the current discussions of science. Even though al-Faruqi’s project was proposed to Islamize the existing forms of knowledge imported from the West, his focus was exclusively on the humanities, leaving scientific knowledge virtually untouched. This was probably due to his conviction that the body of knowledge generated by modern natural sciences is neutral and as such requires no special attention. Thus, al-Faruqi’s work and that of IIIT after his death concentrated on the social sciences and education. This had two important consequences. First, al-Faruqi’s important work on Islamization provided his followers with a framework in which knowledge (ilm) came to be equated with social disciplines, thus ending up in a kind of sociologism. The prototype of al-Faruqi’s project is, we may say, the modern social scientist entrusted as arbiter of the traditional Alim. Second, the exclusion of modern scientific knowledge from the scope of Islamization has led to negligent attitudes, to say the least, toward the secularizing effect of the modern scientific worldview. This leaves the Muslim social scientists, the ideal-types of the Islamization program, with no clue as to how to deal with the questions that modern scientific knowledge poses. Furthermore, to take the philosophical foundations of modern, natural sciences for granted is tantamount to reinforcing the dichotomy between the natural and human sciences, a dichotomy whose consequences continue to pose serious challenges to the validity of the forms of knowledge outside the domain of modern physical sciences.
↑  Yusuf, Imtiyaz (2012). 《Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought》. London: I. B. Tauris.
↑  Bakar, Osman (2005).  Strum, Philippa, 편집. “The Intellectual Impact of American Muslim Scholars on the Muslim World, with Special Reference to Southeast Asia”. 《Muslims in the United States: Identity, Influence, Innovation》 (Woodrow Wilson International Center for Scholars): 96–97. ISBN 1-933549-98-X.
↑  Yusof, Norazmi (2015). “Revisiting al-Faruqi's Islamization of Knowledge in the Context of Modern Islamic Thought”. 《International Journal of Islamic Thought》 7 (1): 49–57. doi:10.24035/ijit.07.2015.005.
↑  Shaikh, Saulat (2015). “Ismail al-Faruqi's Concept of the Islamization of Knowledge”. 《Journal of Islamic Studies》 15 (3): 49–57.
↑  Khan, Rahim (2018). “Al-Faruqi's Interfaith Dialogue and Its Contemporary Significance”. 《Journal of Islamic Studies》 15 (3): 209–223.
↑  Zain, Nurul (2013). “The Role of Ismail al-Faruqi in Interfaith Dialogue”. 《Global Journal of Management and Business Research Administration and Management》 13 (10): 10–18.
↑  Balfour, Clair (1986년 7월 31일). “Islamic scholar slain in U.S. was figure in Montreal”. 《The Gazette》 (Montreal).
↑  “Black Muslim Charged in Slaying of Islamic Scholar and His Wife”. 《The New York Times》. 1987년 1월 18일.
↑  O'Bryan, Ruth (1987년 7월 8일). “Confession Details Stalking, Slaying Of Islamic Scholars”. 《The Morning Call》. 2018년 7월 2일에 원본 문서에서 보존된 문서. 2018년 5월 13일에 확인함.
↑  Bell, Adam (1996년 3월 11일). “Inside the Capitol (Joseph Louis Young dies of natural causes on death row)”. 《The Patriot News》.
↑  Toth, Anthony B. (November 1986). “Focus on Arabs and Islam”. 《Washington Report on Middle East Affairs》.
↑  Fletcher, Charles (2014). 《Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi》. United Kingdom: I.B.Tauris.
↑  “Assassination motive behind al-Faruqi killings”. 《New Straits Times》 (Kuala Lumpur, Malaysia). 1986년 8월 20일. 2024년 6월 22일에 확인함.
↑  “Zionist backlash against Arab intellectuals”. 《New Straits Times》 (Kuala Lumpur, Malaysia). 1986년 8월 21일. 2024년 6월 22일에 확인함.
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