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Scientific method

Therefore, the seeker after the truth is not one who studies the writings of the ancients and, following his natural disposition, puts his trust in them, but rather the one who suspects his faith in them and questions what he gathers from them, the one who submits to argument and demonstration, and not to the sayings of a human being whose nature is fraught with all kinds of imperfection and deficiency. The duty of the man who investigates the writings of scientists, if learning the truth is his goal, is to make himself an enemy of all that he reads, and... attack it from every side. He should also suspect himself as he performs his critical examination of it, so that he may avoid falling into either prejudice or leniency.

An aspect associated with Alhazen's optical research is related to systemic and methodological reliance on experimentation (i'tibar)(Arabic: اختبار) and controlled testing in his scientific inquiries. Moreover, his experimental directives rested on combining classical physics (ilm tabi'i) with mathematics (ta'alim; geometry in particular). This mathematical-physical approach to experimental science supported most of his propositions in Kitab al-Manazir (The Optics; De aspectibus or Perspectivae) and grounded his theories of vision, light and colour, as well as his research in catoptrics and dioptrics (the study of the reflection and refraction of light, respectively).

According to Matthias Schramm, Alhazen "was the first to make a systematic use of the method of varying the experimental conditions in a constant and uniform manner, in an experiment showing that the intensity of the light-spot formed by the projection of the moonlight through two small apertures onto a screen diminishes constantly as one of the apertures is gradually blocked up." G. J. Toomer expressed some skepticism regarding Schramm's view, partly because at the time (1964) the Book of Optics had not yet been fully translated from Arabic, and Toomer was concerned that without context, specific passages might be read anachronistically. While acknowledging Alhazen's importance in developing experimental techniques, Toomer argued that Alhazen should not be considered in isolation from other Islamic and ancient thinkers. Toomer concluded his review by saying that it would not be possible to assess Schramm's claim that Ibn al-Haytham was the true founder of modern physics without translating more of Alhazen's work and fully investigating his influence on later medieval writers.