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Abu Uthman Amr ibn Bahr al-Kinani al-Basri (; ), commonly known as al-Jahiz (, ), was a polymath and author of works of literature (including theory and criticism), theology, zoology, philosophy, grammar, dialectics, rhetoric, philology, linguistics, and politico-religious . His extensive zoological work has been credited with describing principles related to natural selection, ethology, and the functions of an ecosystem.
Ibn al-Nadim lists nearly 140 titles attributed to al-Jahiz, of which 75 are extant. The best known are Kitāb al-Ḥayawān (The Book of Animals), a seven-part compendium on an array of subjects with animals as their point of departure; Kitāb al-Bayān wa-l-tabyīn (The Book of Eloquence and Exposition), a wide-ranging work on human communication; and Kitāb al-Bukhalāʾ (The Book of Misers), a collection of anecdotes on stinginess. Tradition claims that he was smothered to death when a vast amount of books fell over him.
He sold fish along one of the canals in Basra to help his family. Financial difficulties, however, did not stop al-Jāḥiẓ from continuously seeking knowledge. He used to gather with a group of other youths at Basra's main mosque, where they would discuss different scientific subjects. During the cultural and intellectual revolution under the Abbasid Caliphate books became readily available, and learning accessible. 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). Over a twenty-five-year span studying, al-Jāḥiẓ acquired a considerable knowledge of Arabic poetry, Arabic philology, Jahiliyyah, the Qur'an and the . He read translated books on Greek sciences and Hellenistic philosophy, especially that of the Greek philosopher Aristotle. Al-Jahiz was also critical of those who followed the of Abu Hurayra, referring to his Hadithist opponents as al-nabita ("the contemptible").
Al-Jāḥiẓ died 250 A.D., during the caliphate of al-Mu‘tazz. Ibn al-Nadim reports that al-Jāḥiẓ said he was about the same age as Abu Nuwas and older than al-Jammāz.
Al-Nadīm cited this passage from a book of al-Jāḥiẓ:
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 Banu Hashim, the Banu Abd-Shams, and Banu Makhzum. 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.
Al-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. But al-Nadim suspected al-Jāḥiẓ's claim 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 that al-Ma’mūn could have spoken these words. Al-Jāḥiẓ was said to have admired the eloquent literary style of the director of the library, Sahl ibn Hārūn (d. 859/860) and quoted his works. Because of the caliphs' patronage and his eagerness to establish himself and reach a wider audience, al-Jāḥiẓ stayed in Baghdad.
Al-Nadīm gives two versions of an anecdote which differ in their source: his first source is Abū Hiffān and his second is the grammarian al-Mubarrad, and retells the story of al-Jāḥiẓ's reputation for being one of the three great bibliophiles and scholarsthe two others being al-Fatḥ ibn Khāqān and judge Ismā’īl ibn Isḥāq such that “whenever a book came into the hand of al-Jāḥiẓ he read through it, wherever he happened to be. He even used to rent the shops of al-warrāqūn for study.”
Al-Jāḥiẓ replaced Ibrāhīm ibn al-‘Abbās al-Ṣūlī in the government secretariat of al-Ma’mūn but left after just three days. Later at Samarra he wrote a huge number of his books. The caliph al-Ma'mun wanted al-Jāḥiẓ to teach his children, but then changed his mind when his children were frightened by al-Jāḥiẓ's boggle-eyes (جاحظ العينين). This is said to be the origin of his nickname. He enjoyed the patronage of al-Fath ibn Khaqan, the bibliophile boon companion of Caliph al-Mutawakkil, but after his murder in December 861 he left Samarra for his native Basra, where he lived on his estate with his “concubine, her maid, a manservant, and a donkey.”
Conway Zirkle, writing about the history of natural selection science in 1941, said that an excerpt from this work was the only relevant passage he had found from an Arabian scholar. He provided a quotation describing the struggle for existence, citing a Spanish translation of this work:
The rat goes out for its food, and is clever in getting it, for it eats all animals inferior to it in strength", and in turn, it "has to avoid snakes and birds and serpents of prey, who look for it in order to devour it" and are stronger than the rat. Mosquitos "know instinctively that blood is the thing which makes them live" and when they see an animal, "they know that the skin has been fashioned to serve them as food". In turn, flies hunt the mosquito "which is the food that they like best", and predators eat the flies. "All animals, in short, can not exist without food, neither can the hunting animal escape being hunted in his turn. Every weak animal devours those weaker than itself. Strong animals cannot escape being devoured by other animals stronger than they. And in this respect, men do not differ from animals, some with respect to others, although they do not arrive at the same extremes. In short, God has disposed some human beings as a cause of life for others, and likewise, he has disposed the latter as a cause of the death of the former."
According to Frank Edgerton (2002), the claim made by some authors that al-Jahiz was an early evolutionist is "unconvincing", but the narrower claim that Jahiz "recognized the effect of environmental factors on animal life" seems valid. Rebecca Stott (2013) writes of al-Jahiz's work:
Jahiz was not concerned with argument or theorizing. He was concerned with witnessing; he promoted the pleasures and fascinations of close looking and told his readers that there was nothing more important than this. ... Here and there amid the close looking there are visions, glimpses of brilliant insight and perception about natural laws, but the overt purpose of Living beings was to persuade the reader to fulfil his moral obligation to God, an obligation enjoined by the Quran: to look closely and search for understanding. ... If certain historians have claimed that Jahiz wrote about evolution a thousand years before Darwin and that he discovered natural selection, they have misunderstood. Jahiz was not trying to work out how the world began or how species had come to be. He believed that God had done the making and that he had done it brilliantly. He took divine creation and intelligent design for granted. … There was, for him, no other possible explanation. ... What is striking, however, about Jahiz’s portrait of nature in Living Beings is his vision of interconnectedness, his repeated images of nets and webs. He certainly saw ecosystems, as we would call them now, in the natural world. He also understood what we might call the survival of the fittest.
Like Aristotle, al-Jahiz believed in spontaneous generation. He frequently used metaphors of webs and nets to express the interconnectedness of the natural world.
According to the Encyclopædia Britannica, he was "part of the rationalist Mu’tazilite school of theology supported by the caliph al-Maʾmūn and his successor. When Muʿtazilism was abandoned by the caliph al-Mutawakkil, al-Jāḥiẓ remained in favour by writing essays such as Manāqib at-turk (Eng. trans., “Exploits of the Turks”)..
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