He is Muhammad Jamil ibn `Umar ibn Muhammad ibn Hasan ibn `Umar Ash-Shatti. Coming from a well-known Iraqi family from the city of Baghdad in origin, he was born and lived his life in Damascus.
This very scholar is the cousin of Imam Mustafa ibn Ahmad Ash-Shatti (d. 1348) – author of The Divine Texts – , the great grandson of one of the Revivers of the Religion, Imam Hasan Ash-Shatti (d. 1274) and one of the students of one of the Revivers of the Religion, Imam `Abdullah Sufan Al-Qaddumi (d. 1331).
Born in the year 18 Safar 1300, he was raised in a house of knowledge from his father, the Shaikh, `Umar Afandi Ash-Shatti (d. 1337). He started his beginning knowledge with him and also his uncle, `Umar Murad Afandi (d. 1314). Then he would go to his paternal uncle, Shaikh Abul Fath Al-Khatib and take inheritance and fiqh, along with whatever he took from his father as well.
He then moved on and took knowledge from his paternal uncle, the Shaikh, Ahmad Ash-Shatti (d. 1316). He studied theology and fiqh with him and also began to make a detailed study of hadith with the Shaikh, the scholar Bakri Al-`Attar (d. 1320).
He also studied hadith with the Shaikh, Badr ud-Din Al-Maghribi (d. 1354), Jamal ud-Din Al-Qasimi (d. 1332) and others scholars of Damascus of high rank and regard. He took ijazahs of teaching and high level from many of these scholars, particularly in the science of hadith, the six collections, tafsir, Hanbali fiqh and inheritance. He was also alive to sit with and take from the peerless author and grand Imam, `Abdullah Sufan Al-Qaddumi (d. 1331).
Soon he reached the level of mufti and was told to give fatawa while in Damascus. It would be not long after reaching the rank of faqih that he would also start authoring books. In the year 1317 he authored a book on the history of the prominent Hanafi family, the Farfur tribe that covered their scholarship and righteousness.
In the year 1322 he printed another text on rhyming together the different sciences of the Revealed Law and making it simple to memorise for students of knowledge. Between the years 1323-1324 he put together a history book on the scholars of Damascus for the past century or more.
The next text came in 1329 when he made more texts and another book that rhymed covering the science of inheritance. Two years later he put together a book on the legal code utilised by the Turks.
After this came his work on Hanbali scholars up to his era which he completed in the year 1339. The year directly after he put together a text dealing with the topic of the Wahhabi cult and their arguments followed by another text in 1350 tackling the topic of the Qadiyani movement (after he received a letter from one of their leaders).
In the year 1360 he wrote stinging rebuttal against a Maliki faqih who allowed the printing of mushafs using modern spelling and contradicting the mushaf of `Uthman. In the year 1363 he printed another text on inheritance that went further with more details and covered modern issues.
The faqih also wrote a book detailing issues differed in with Hanafi scholars particularly when a woman has been raped by her father-in-law and the status of her husband and so forth.
Shaikh Muhammad Jamil Ash-Shatti continued a writing career that inspired him to bring into print once again rare works by his Shatti ancestors. An entire treasure chest of different works was put together and disseminated in Damascus and the rest of the Muslim world. An entirely new generation of students of knowledge were introduced to books that they had not seen before or perhaps had fallen out of circulation among new students.
In terms of the post of Faqih, he was head of some Courts in Damascus in the year 1313 and also wrote the rulings down in the `Ammarah court. He went on to head another court at the Damascus gate in the year 1327 and was made chief judge of his area in the Redressing of Offenses office portion of the Court. He then became chief judge in the courts and head for the Hanbalis in the non-sentencing courts (which brought him to be a Qadi) and head in the Damascus Courts in the year 1348.
Even during this busy time, he was still teaching fiqh, creed and inheritance in the Umayyad Family Masjid from the time he started in the year 1334. In the year 1352 he was asked to be the khatib in Al-Madrasat ul-Badra’iyyah. All in all the Qadi and Faqih left a vast inheritance of books to the Ummah for use by the laity and elite alike.
He would breathe his last in the year 1379, may Allah reward him and give him good.
 cf. Ash-Shatti’s A`yan Dimashq, vol.2, pp. 433-435 for the Shaikh’s personal account and then Shaikh Muhammad Bahjat Al-Baitar’s death notice and details in vol.1, pp. 5-11 in the said work.