Howbeit, Uma qualified this by introducing projective methods where certain ideas and thoughts that cannot be easily verbalised or that remain at the unconscious levels in the respondents’ minds can usually be brought to the surface though motivational research.In this regard, while some stretched psychological testing tools, both electronically and traditionally, to test intuition and inspiration, which may be subjective and abstract, it is nigh to impossibility to test divine revelation. As for the revelations themselves, they occurred according to definite measures and in varying time intervals in a way clearly neglectful of the personal state of the person who was receiving them.
In this way, the empirical method is similar to the experimental method.
However, an essential difference is that in an experiment the different ‘trials’ are strictly manipulated so that an inference can be made as to causation of the observed change that results.
In the Islamic context, the revelations were always accompanied by certain psycho-physiological changes that could easily be perceived by those present with the Prophet S. Put differently, those revelations were taking place irrespective of the Prophet’s grief and sufferings or wishes and aspirations.
The research on the nature of truth, life, and reality can be creatively seen in the context of the booming growth of Islamic finance.
A bold approach shall be taken by going beyond the confinement of traditional data collection methods, namely, questionnaires, interviews and observations, into structured and combined methods such as forecasting tools.