Introduction

The Tawhidi foundation of the generality and details of the world-system was introduced in theory in Section 1 in some analytical depth. Its derived worldview methodology by using the ta’wil interpretation of the Qur’an was explained by means of the Tawhidi IIE(θ(ε))-model and its various dynamic properties. The principal result that emanated from this kind of theoretical investigation laid down the foundation of IPS in ways that were substantively different yet complete from the study of philosophy of science in non-Tawhidi methodological worldview. Such analytical arguments led to the conclusion that although Occidental philosophy of science claimed specialization in deeply investigating specific issues and problems, in all these nonetheless, there remained the unbridgeable gap of the ultimate ontological basis of reasoning. The primal ontological premise would then integrate with the epistemological reasoning. The result is the consciousness cementing between the ontological and epistemological roots of reasoning in continuity of the recursive inter-causal relationship. In IPS we refer to the recursive continuity between the primal ontological and epistemological roots of integrated reasoning as the episteme. The entire methodological orientation that emerges and is derived from the Tawhidi worldview is termed as the epistemic methodological worldview. The resulting Tawhidi IIE(θ(ε))-model is then capable of addressing the universality and uniqueness theme of its abstraction and application. In Section 2 and furthermore, we will establish keener explanation of the distinctiveness of this model and its superiority over the other models due to the remiss of the Tawhidi primal ontology going through epistemology recursively into the epistemic conscious continuum.