We have shown in this paper that the greatest revolution in economic theory to come will be found in discovering the epistemological methodology of integrating ethics with economic activities in an endogenous way. Mainstream economics despite giving a high place to ethics in economic reasoning could not discover this methodology. The reason for this debility, as discerned in this paper, is the absence of the premise of unity of knowledge in its ontological and epistemological sense in economic theory and other socio-scientific systems. Rationalism as against the wholeness of an accepted text of laws and conduct of life, causes the human process to drift into an infinite regress of randomness. 

Ethical endogeneity in economics is shown to require its systemic treatment in a vastly interactive, integrative and evolutionary knowledge-induced process. We derived this as the shuratic process. In this, rules and reasoning are developed by a regimented design of social contract under Shari�ah and not by rationalism. Knowledge is then used as the invincible and permanent vehicle to carry ethical values to preferences and from preferences to social transformation. The emerging general systems of unifying forms premised on the Divine Laws impart the essence of unity of knowledge in its conceptual and revealed form. This led to our derivation of the principle of universal complementarity in the midst of diversity. Such is a derivation from the Qur�anic delineation of the essential pairedness of the universe and all its entities. The Qur�an presents the world view of interactive world-systems in terms of its general systems ecological model of interconnectedness, justice (balance), purpose, certainty and felicity. 

Unity of knowledge and hence unity within �de-knowledge� exists both in the plane of truth and falsehood, respectively. The difference between these categories however, is that truth integrates within its own world-systems by means of unity realized through interactions. This is the idea of integration in this paper. From interactions leading to integration emerge creative evolution. On the other hand, falsehood unifies in its own category by maintaining a pattern of increasing plurality and alienation within itself. In the case of unity of knowledge for the truth category, the world is increasingly transformed from a randomly uncertain one into a certain one. This is the essential function of creative evolution, which too is the Qur�anic tenet of creative patterns, search and discovery, all associated with knowledge flows and their manifestation of the divine signs embodying world-systems.

Finally, on emphasizing the essentially systemic and unified view of knowledge emanating from Divine Unity and being externalized through the Divine Laws, we have noted the vastly interactive, integrative and evolutionary nature of the abiding methodology. Such a methodology, and thereby, the treatment of general ethico-economic systems in the endogenous sense, have not been studied in contemporary Islamic economics. In its absence, the structure of Islamic economics has remained by and large a mainstream discipline. 

We have seen that the mainstream economic methodology does not warrant an endogenous treatment of ethics in economics. By the same token, the mainstream economic methodology so far used by Islamic economists has not enabled a systemic treatment of knowledge induced world-systems, within which economic problems can be charted. The latter emerging field has led to a departure as a sign of maturity within the discipline of Islamic economics. It is today being termed as the field of Islamic Political Economy.