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.[1]

[1] 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.


    1. You are wondering if the majority of Hanbalis were kuffar? Ask the question aloud to yourself and then the answer will appear to you. If you are mistaken in possible takfir of the students of Imam Ahmad and those after, perhaps you are pardoned. If not, then the takfir returns back to you.

      1. I’m not making any takfir of anyone, I’m just asking you a question whether the majority of hanbila historically were anthropomorphist or a small minority of them were anthropomorphist

      2. Anthropomorphist means kafir. Look up the mujassimah and the rulings against them from Al-Qadi Abu Ya`la Al-Baghdadi. Also feel free to study what was done to the mujassimah and mushabihah in history when they came against the Hanbalis in the fourth age. Inadvertent or purposeful Enemies of Allah like yourself will find on the Day of Resurrection nothing waiting for you but the Wrath of Allah for referring to people moving from the students of the Imam, Ahmad ibn Hanbal to the Shaikh, Al-Qadi Abu Ya`la Al-Baghdadi (d. 458). These men lived in an era before there was any jama`ah known as Ash`ari or Maturidi. There was but one creed. Go look up Ash-Shahrastani and Al-Qadi Abu Ya`la’s texts of history. This was the theology of the First Three Generations. Imam Ahmad is the last of the first three (d. 241). Everything after is khalaf, post and we don’t have to follow.

        I will pay you the complement of being direct and frank. As you are using terms from the Revealed Law, I will advance the conclusion that you know the conditions, impediments and types of takfir and you were able to remove them from the early Hanbalis running from 241-458 AH. If you are incorrect, you will most assuredly undergo a severe punishment, if not in this life, then most assuredly to come in front of Allah when you fail to justify yourself.

        Kind regards,

        Al-Hajj Abu Ja`far Al-Hanbali

    1. Originally in the US, Canada and UK (praise be to Allah, I did not find this in Mexico. There was but one creed and the people were of but one accord), it was originally the dichotomy between those of one creed and Salafiyyah. Then came the sectarianism of the Ash`ari Sufi/Salafi paradigm and we had to weather that. This is a phase. It will pass. Let us hope that you do not pass with it.

    2. You know sheikh, i hate it when people don’t answer my question directly and beat around the bush, i simply asked that whether hanbalis take the text literally or not.
      An answer would be yes or no, no need of writing so long reply accusing me as an enemy of allah and whatsoever.
      Either answer me directly or delete my comment if you want,
      Whether the hanabila take literal meaning like the modern salafis do or not.

      1. I am answering, just not how you want. I am going to use this opportunity to answer everyone in the main body of the text from here on in. To question whether or not the Hanbalis of the early period were mujassimah, meaning KUFFAR doesn’t have a yes or no answer because it’s based on the disgusting bad adab of the questioner. You and others will have their reply in the main body of the blog. Then you can take or leave what you like. Delete your own comment if you so please. I don’t want takfir minded people on my site or those who show love to them. Don’t come here again.

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