Al-Jāḥiẓ was said to have admired the eloquent literary style of the director of the library, Sahl ibn Hārūn (d. But al-Nadim suspected a claim by al-Jāḥiẓ that the caliph al-Ma’mūn had praised his books on the imamate and the caliphate, for his eloquent phraseology, and use of market-place speech, and that of the elite and of the kings, was exaggerated self-glorification and doubted al-Ma’mūn could have spoken these words. Īl-Jāḥiẓ moved to Baghdad, then the capital of the Abbasid Caliphate, in 816 AD, because the caliphs encouraged scientists and scholars and had just founded the library of the Bayt al-Ḥikmah. what was my due but to sit above the Simakān, Spica and Arcturus, or on top of the ‘Ayyūq, or to deal with red sulphur, or to conduct the ‘Anqā by her leading string to the Greatest King. “When I was writing these two books, about the creation of the Qur’ān, which was the tenet given importance and honour by the Commander of the Faithful, and another about superiority in connection with the Banū Hāshim, the ‘Abd Shams, and Makhzūm. Īl-Nadīm cited this passage from a book of al-Jāḥiẓ: Al-Jāḥiẓ was also one of the first Arabic writers to suggest a complete overhaul of the language's grammatical system, though this would not be undertaken until his fellow linguist Ibn Maḍāʾ took up the matter two hundred years later. Of his writings, only thirty books survive. He went on to write two hundred books in his lifetime on a variety of subjects, including on the Quran, Arabic grammar, zoology, poetry, lexicography, and rhetoric.
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It is said that his mother once offered him a tray full of notebooks and told him he would earn his living from writing. This is said to have been the beginning of his career as a writer, which would become his sole source of living. While still in Basra, al-Jāḥiẓ wrote an article about the institution of the Caliphate. Career Ī giraffe from Kitāb al-Hayawān (Book of the Animals) by al-Jāḥiẓ. Al-Jahiz was also critical of those who followed the Hadiths of Abu Hurayra, referring to his Hadithist opponents as al-nabita ("the contemptible"). He read translated books on Greek sciences and Hellenistic philosophy, especially that of the Greek philosopher Aristotle. Over a twenty-five-year span studying, al-Jāḥiẓ acquired a considerable knowledge of Arabic poetry, Arabic philology, pre-Islamic Arab history, the Qur'an and the Hadiths. Al-Jāḥiẓ studied philology, lexicography and poetry from among the most learned scholars at the School of Basra, where he attended the lectures of Abū Ubaydah, Al-Aṣma’ī, Sa'īd ibn Aws al-Anṣārī and studied ilm an-naḥw ( علم النحو, i.e., syntax) with Akhfash al-Awsaṭ (al-Akhfash Abī al-Ḥasan). During the cultural and intellectual revolution under the Abbasid Caliphate books became readily available, and learning accessible. He used to gather with a group of other youths at Basra's main mosque, where they would discuss different scientific subjects. Financial difficulties, however, did not stop al-Jāḥiẓ from continuously seeking knowledge. He sold fish along one of the canals in Basra to help his family. His nephew also reported that al-Jāḥiẓ's grandfather was a black cameleer.
Born in Basra early in 160/February 776, he asserted in a book he wrote that he was a member of the Arabian tribe Banu Kinanah. Not much is known about al-Jāḥiẓ's early life, but his family was very poor. Al-Nadīm reports that al-Jāḥiẓ said he was about the same age as Abū Nuwās and older than al-Jammāz. Al-Jāḥiẓ died 250, during the caliphate of al-Mu‘tazz. The names may however have been confused. The grandfather of al-Jāḥiẓ was a Black jammāl (cameleer) – or ḥammāl (porter) the manuscripts differ. – of ‘Amr ibn Qal‘ named Maḥbūb, nicknamed Fazārah, or Fazārah was his maternal grandfather, and Maḥbūb his paternal. ‘Amr ibn Qal‘ al-Kinānī al-Fuqaymī whose ancestor was one of the Nasah (Nasa’ah). He was Abū ʿUthman ʿAmr ibn Bahr ibn Maḥbūb, a protégé of Abū al-Qallamas ‘Amr ibn Qal‘ al-Kinānī, then al-Fuqaymī, a.k.a. 4.3 Kitāb al-Bayān wa-al-Tabyīn 'The Book of eloquence and demonstration'.
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