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The generality of the universe is “everything.” In this regard, the Qur'an declares abundantly on the ultimate and perfect domain of the divine law in creation. This also means the profundity of the divine law in explaining and applying to all things in the knowledge–time–space dimensions of the conscious universe. Such observations or insights that span the complete universe comprise the Signs of Allah (ayath Allah).¹

In considering the role of ethics in Islamic economic and finance theory, it is necessary to understand the nature of ethics as human behavior derived from the foundation of Tawhid (oneness of Allah=unity of the divine law) through the transmission medium of the Sunnah (guidance of the Prophet Muhammad). These are together taken up as the basis of spiritual guidance in Islam – hudal il-mutaqqin (Qur'an, 2:2). This foundation of Islamic epistemology in concert with the medium of epistemological discourse among the learned participants establishes the idea of a System and its embedded circular causation relations in view of the ethics in the Qur'anic world-system. It is also necessary to understand how ethics, as so derived from the epistemological roots and processed through the ontological investigation of values and directions for rule setting pertaining to given issues at hand, establish the premise of the shari'ah along with its ijtihadi (foundational Islamic investigation for rule setting) extensions.

There are the interesting words of Myrdal in respect of the universality and commonness of what a scientific problem means:From then on more definitely I came to see that in reality there are no economic, sociological, psychological problems, but just problems and they are all mixed and composite. In research the only permissible demarcation is between relevant and irrelevant conditions. The problems are regularly also political and have moreover to be seen in historical perspective. (Myrdal, 1979, p. 106)

Institutional changes, in a historical context, through simultaneous evolutionary and metamorphic processes either deform or reform long-enduring institutions. The chapter delves into the Persian history from the early days of the reign of Nāṣer al-Dīn Shāh-e Qājār in 1848 to the recent years and traces Persian institutions' historical transformations, which culminated to the Persian women entrepreneurship. Thus, the chapter first sets the historical context in each period and then sheds light on the pivotal issues of each period's women. The undergirding base of the discussions is the assumption of the change in institutions as natural metamorphosis in the animate. Finally, the discussions contribute to the conceptualization of the Institutional Triangulation and in the case of Persia, a cultural-driven triangulation, which has paved the way to the formation of a stupendously hegemonic patriarchal and masculine sociopolitical economy in Persia, that has historically affected women's institutionalization, subjugation, subordination, marginalization, socialization, emancipation, and most recently Islamization phases.