As established and practiced in the Anglo-American academy, postcolonial theory has largely inhabited political as well as academic comfort zones. Despite the “gains” of the postcolonial turn, the postcolonial approach of analysis seems to impose a form of provincial epistemology of an “Orient” irreducible by its themes, contents, methodology, and intellectual achievements that may not participate in unnerving the “foundational” premises of western humanities. On this account, postcolonial theory may be unmindful of non-western articulations of self-critique. How does one move from the critical limits and political correctnesses of postcolonial theory on the Islamicate world into a genuinely interdisciplinary treatment of non-western humanities especially in the field of Islamic and Arab thought? What is it that alienates Islamic knowledge and a knowledge of the Islamic Arab world from shaping and remapping new directions in the postcolonial debates about Middle Eastern humanities? In this presentation, I shall investigate to what extent the critical revisions done on Islamic and Arabic—mainly classical humanities—by Mohamed Arkoun and Mohamed Al-Jabir?—two important North African intellectuals, may respond to this process of redirecting non-western/ Middle Eastern humanities as part of the pedagogical and political concerns of postcolonial theory. Arkoun and Al-Jabir?’s interventions in what they respectively called “Applied Islamology” and “Critique of Arab Reason” suggest a counter chronological, “self-deconstructionist” terrain of interpretation that brings nuanced and new (albeit problematic) methods of humanistic analysis mostly excluded in postcolonial debates. My aim is to demonstrate that reorienting an alternative conceptual framework of what may called “Critical Islamology”—the study of the Islamicate worlds in light of recasting classical knowledge as well as expanding intellectual projects and realities of democratizing Arab thought from the inside—should mean that we must redefine the relationship between the fields of postcolonial studies and Islamic or Arabic studies. I argue that the work of these two Arab humanists underscores the necessity to bring these conversations and methodologies of “radical” and decolonizing critique together. Ultimately, such comparative crisscrossing of multiple and global humanities represents an alternative epistemology of liberation that pushes for a more global, democratic, interdisciplinary production and circulation of humanistic knowledge about the Islamicate world.