Series of Answers by the Eminent Scholar Ata Bin Khalil Abu al-Rashtah, Ameer of Hizb ut-Tahrir To the Questions of his Facebook Page Followers "Fiqhi"
Answers to Questions
1- Timing of the Pilgrim's Stoning of the Jamarat 2- Sacrificing Fattened Calves 3- Ruling on Sacrificing Birds
To Ameer Torman, Amjad al-Tamari, Haytham Abu Shkhaidem, and Noman Almur
The First Question: The Timing of the Pilgrim's Stoning of the Jamarat
Question from Ameer Torman:
Assalamu Alaikum Wa Rahmatullah Wa Barakatuh,
How are you, our Ameer? I ask Allah that you are in good health and well-being, and I ask Him, the Almighty, to grant you success and bring about good at your hands... Ameen. I intend, by Allah's will, to perform the Hajj obligation this year and I have a question: Regarding the stoning of the Jamarat, there are those who stone the first time before midnight and remain in the place until after midnight to stone a second time. I see this as an error. Therefore, I believe the pilgrim should stone before sunset on that day, then wait until after sunset to stone the second time, as the day ends at sunset; is this correct?
May Allah bless you and guide your steps upon the Truth.
Answer:
Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh,
Firstly, I pray to Allah (swt) to make your path easy, facilitate your affairs, grant you an accepted Hajj (Mabrur), and forgive your sins through it.
I advise you, before starting the Hajj, to study its rulings carefully. The books discussing Hajj rulings are many, and there are comprehensive lessons and explanations by some people of knowledge regarding Hajj and its rulings, accompanied by pictures and clarifications... Likewise, you can refer to specialists during Hajj to ask about what is unclear to you, as they are numerous there... Here is the answer to your question:
The stoning of the Jamarat occurs on the Day of Sacrifice (10th of Dhu al-Hijjah), the first day of Eid, and also during the three days of Tashreeq (11th, 12th, and 13th of Dhu al-Hijjah), which are the second, third, and fourth days of Eid. The stoning on the 13th of Dhu al-Hijjah is for those who are not "hastening" (ghayr al-muta'ajjil). As for the one who hastens (al-muta'ajjil), their stoning is on the day of Eid and the two days following it from the days of Tashreeq (the 11th and 12th of Dhu al-Hijjah).
As for the beginning and end of the stoning time, what I outweigh (and I say "outweigh" because there are other opinions) is as follows:
a- The Beginning of the Stoning:
- On the Day of Eid, the stoning is only for Jumrat al-Aqaba al-Kubra alone with seven pebbles; no other pillar is stoned. The best time for it is the forenoon (Duha) of the Day of Sacrifice, following the example of the Messenger ﷺ. Bukhari narrated in his Sahih from Jabir (ra) who said:
رَمَى النَّبِيُّ ﷺ يَوْمَ النَّحْرِ ضُحًى وَرَمَى بَعْدَ ذَلِكَ بَعْدَ الزَّوَالِ
"The Prophet ﷺ threw [stones] on the Day of Sacrifice in the forenoon, and after that, he threw after the sun had passed its zenith." (Bukhari)
In the narration of Muslim:
رَمَى رَسُولُ اللهِ ﷺ الْجَمْرَةَ يَوْمَ النَّحْرِ ضُحًى وَأَمَّا بَعْدُ فَإِذَا زَالَتْ الشَّمْسُ
"The Messenger of Allah ﷺ threw at the Jamrah on the Day of Sacrifice in the forenoon, and as for after that, it was when the sun had passed its zenith." (Muslim)
And as narrated by at-Tirmidhi in his Sunan from Ibn Abbas:
أَنَّ النَّبِيَّ ﷺ قَدَّمَ ضَعَفَةَ أَهْلِهِ وَقَالَ لَا تَرْمُوا الْجَمْرَةَ حَتَّى تَطْلُعَ الشَّمْسُ
"That the Prophet ﷺ sent the weak ones of his family ahead and said: 'Do not throw at the Jamrah until the sun rises.'" Abu Isa (at-Tirmidhi) said the Hadith of Ibn Abbas is Hasan Sahih.
- As for the three days of Tashreeq, what I outweigh regarding the start of stoning is that it begins after the sun passes its zenith (Zawal), based on the following:
Bukhari narrated in his Sahih from Jabir (ra) who said: "The Prophet ﷺ threw on the Day of Sacrifice in the forenoon, and after that, he threw after the sun had passed its zenith." In the narration of Muslim: "The Messenger of Allah ﷺ threw at the Jamrah on the Day of Sacrifice in the forenoon, and as for after that, it was when the sun had passed its zenith." Abu Dawud narrated in his Sunan from Aisha (ra) who said:
أَفَاضَ رَسُولُ اللهِ ﷺ مِنْ آخِرِ يَوْمِهِ حِينَ صَلَّى الظُّهْرَ ثُمَّ رَجَعَ إِلَى مِنًى فَمَكَثَ بِهَا لَيَالِيَ أَيَّامِ التَّشْرِيقِ يَرْمِي الْجَمْرَةَ إِذَا زَالَتْ الشَّمْسُ كُلُّ جَمْرَةٍ بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ وَيَقِفُ عِنْدَ الْأُولَى وَالثَّانِيَةِ فَيُطِيلُ الْقِيَامَ وَيَتَضَرَّعُ وَيَرْمِي الثَّالِثَةَ وَلَا يَقِفُ عِنْدَهَا
"The Messenger of Allah ﷺ performed Ifadah at the end of his day when he prayed Zuhr, then he returned to Mina and stayed there during the nights of the days of Tashreeq, stoning the Jamrah when the sun passed its zenith; each Jamrah with seven pebbles, saying Allahu Akbar with each pebble. He would stand at the first and second, prolonging his standing and supplicating, and he would stone the third and not stand there." (Abu Dawud)
It is stated in Al-Mughni by Ibn Qudamah (3/399) – Chapter: Stoning on the day of departure before Zawal and during the days of Tashreeq after Zawal: [(2569) Section: He does not stone during the days of Tashreeq except after Zawal. If he stones before Zawal, he must repeat it. This was explicitly stated. It was narrated from Ibn Umar. This was also said by Malik, ath-Thawri, ash-Shafi'i, Ishaq, and the people of opinion (As-hab ar-Ra'y). It was also narrated from al-Hasan and Ata, except that Ishaq and the people of opinion permitted stoning on the day of departure (Yawm an-Nafr) before Zawal, but one does not depart until after Zawal...
Our evidence is that the Prophet ﷺ only stoned after Zawal, based on the statement of Aisha: 'He stoned the Jamrah when the sun passed its zenith.' And the statement of Jabir regarding the description of the Prophet's ﷺ Hajj: 'I saw the Messenger of Allah ﷺ stoning the Jamrah in the forenoon of the Day of Sacrifice, and after that, he stoned after the sun passed its zenith.' The Prophet ﷺ said: 'Take your rites from me.' Ibn Umar said: 'We used to wait for the time when the sun passed its zenith, then we would stone.' Any time he stones after Zawal is sufficient, though it is recommended to hasten to it at the time of Zawal, as Ibn Umar said. Ibn Abbas said: 'The Messenger of Allah ﷺ used to stone the Jamarat when the sun passed its zenith, such that when he finished his stoning, he prayed Zuhr.' Narrated by Ibn Majah]. End.
b- As for the end of the stoning time, what I outweigh is as follows:
The stoning time for Jumrat al-Aqaba continues from the forenoon (Duha) of the Day of Sacrifice (first day of Eid) until the dawn of the second day of Eid, because the Prophet ﷺ approved of stoning at night. Bukhari narrated in his Sahih from Ibn Abbas (ra) who said: The Prophet ﷺ was being asked on the Day of Sacrifice in Mina and he would say: "There is no harm." A man asked him, saying: "I shaved before I slaughtered." He said: "Slaughter, and there is no harm." He said: "I stoned after I reached evening (amsaytu)." He said: "There is no harm." Likewise, at-Tabarani narrated in Al-Mu'jam al-Kabir from Ata, from Ibn Abbas, that the Messenger of Allah ﷺ granted a concession to the shepherds to stone at night. The night ends with the entry of Fajr.
The end of the stoning time for the days of Tashreeq is the dawn of the following day, based on what we previously mentioned from Bukhari's narration from Ibn Abbas (ra): "I stoned after I reached evening," and he ﷺ said: "There is no harm." And the night ends with the entry of Fajr.
c- An exception to this is the third day of Eid for the one who hastens (al-muta'ajjil); the end of the stoning time is before sunset so that the fourth day of Eid does not enter while he is still in Mina. If the fourth day begins while he is still in Mina and has not left, he must remain in Mina until the fourth day... An exception is also the fourth day of Eid; the end of the stoning time is before sunset because it is the last of the stoning days.
Based on the clarification above, the scenarios mentioned in your question are not applicable. You said: "regarding the stoning of the Jamarat, there are those who stone the first time before midnight and remain in the place until after midnight to stone a second time... or stone before sunset... then wait until after sunset to stone the second time." It is clear you mean the stoning during the days of Tashreeq:
a- Your first scenario: If he stones before midnight of the 11th of Dhu al-Hijjah for the first day of Tashreeq, this stoning is correct. However, his stoning after midnight of the 11th of Dhu al-Hijjah for the 12th of Dhu al-Hijjah is incorrect because it is before the Zawal of the 12th of Dhu al-Hijjah... The same applies to the rest of the days of Tashreeq.
b- Your second scenario: If he stones before the sunset of the 11th of Dhu al-Hijjah for the first day of Tashreeq, this stoning is correct. However, his stoning after the sunset of the 11th of Dhu al-Hijjah for the 12th of Dhu al-Hijjah is incorrect because it is before the Zawal of the 12th of Dhu al-Hijjah... The same applies to the rest of the days of Tashreeq.
Accordingly, the end of the stoning time for the Day of Sacrifice and the days of Tashreeq is as we clarified in point (2-b) above.
I hope the matter has become clear now.
The Second Question: Sacrificing Fattened Calves
Question from Amjad al-Tamari:
Our dear Ameer, Assalamu Alaikum Wa Rahmatullah Wa Barakatuh, I ask Allah that you are in health and well-being.
My question: Are fattened calves sufficient for the sacrifice (Udhiyah) if they are less than two years old?
Question from Haytham Abu Shkhaidem:
Assalamu Alaikum,
Is it permissible to sacrifice fattened calves that are less than two years old?
Answer:
Your two questions are about the same subject, and here is the answer:
Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh,
The Udhiyah is an act of worship, and the Messenger ﷺ clarified its conditions and rulings. Among the conditions of the Udhiyah is its age. The Messenger of Allah ﷺ said:
لَا تَذْبَحُوا إِلَّا مُسِنَّةً، إِلَّا أَنْ يَعْسُرَ عَلَيْكُمْ، فَتَذْبَحُوا جَذَعَةً مِنَ الضَّأْنِ
"Do not sacrifice except a mature animal (musinnah), unless it is difficult for you, then sacrifice a young sheep (jadha'ah)." (Muslim)
The musinnah for cattle is two years and older. Therefore, the claim of a consensus of scholars that the sacrifice of cattle is valid for those under two years if they are fat and have plenty of meat is incorrect. None have spoken of the permissibility of sacrificing cattle less than two years old if they have plenty of meat except for a few people of fatwa in this era, and their fatwa contradicts the evidence and what is adopted from the statements of the mujtahidin among the righteous predecessors (As-Salaf as-Salih).
The Shari'ah quotas and quantities are non-rationalized (ghayr mu'allalah) Shari'ah quotas and quantities; thus, the quota or quantity is observed without rationalization (ta'leel). The Hadith of the Messenger of Allah ﷺ is clear: "Do not sacrifice except a mature animal (musinnah)," and the musinnah of cattle is that which has completed two years and entered the third. The prohibition here is a decisive prohibition (nahi jazim), and the indication of decisiveness is clear in the text, which is the exception for the one in hardship who is permitted a jadha'ah of sheep. A jadha'ah of sheep is that which has completed six months.
Slaughtering the Udhiyah is an act of worship, and it is a tawqifiyyah (restricted to the text) worship, just like other acts of worship; it is performed according to its conditions and causes clarified by the Shari'ah, and these conditions are non-rationalized. The Udhiyah is not valid except according to them.
*It is stated in The Concepts (Al-Mafahim), p. 34:* ("Islamic systems are Shari'ah rulings related to worships (ibadat), morals (akhlaq), food, clothing, transactions (mu'amalat), and punishments (uqubat). Shari'ah rulings related to worships, morals, food, and clothing are not rationalized (la tu'allal). The Prophet ﷺ said: 'Wine was forbidden for its own sake.' As for Shari'ah rulings related to transactions and punishments, they are rationalized because the Shari'ah ruling in them is based on an illah (legal cause) which was the motive for legislating the ruling. Many have become accustomed to rationalizing all rulings with 'utility' (naf'iyyah), influenced by Western intellectual leadership and Western civilization, which makes pure utility the basis for all actions. This contradicts the Islamic intellectual leadership, which makes the Spirit (ruh) the basis for all actions and makes its mixture with matter the regulator for actions. Accordingly, Shari'ah rulings related to worships, morals, food, and clothing are not rationalized at all, because there is no illah for these rulings; rather, they are taken as they came in the text and are not built on an illah at all. Prayer, fasting, Hajj, Zakat, the manner of prayer and its number of rak'ahs, the rites of Hajj, the quotas of Zakat, and the like are taken as tawqifi as they were revealed, and are received with acceptance and submission regardless of their 'cause'; indeed, no illah is sought for them...")
Thus, the age of the Udhiyah cannot be bypassed, whether the calf is significantly fat or not, as the text mentioned the age without an illah, making it a binding matter...
The Third Question: Ruling on Sacrificing Birds
Question from Noman Almur:
Assalamu Alaikum...
What is the ruling on sacrificing birds... noting that there is talk from our master Bilal about sacrificing a rooster?
Answer:
Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh,
Firstly: The Udhiyah is a rite (nusuk) and a ritual from the rituals of Islam, and it should be performed according to the Shari'ah evidences provided without departing from them. By tracing the relevant Shari'ah evidences, the following is clear:
The Noble Quran mentions the rite (nusuk) in connection with Bahimat al-An'am (cattle, camels, sheep/goats), in the Almighty's saying:
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكاً لِيَذْكُرُوا اسْمَ اللهِ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ
"And for every nation We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided them of [sacrificial] animals (Bahimat al-An'am)." (Al-Hajj [22]: 34)
In the interpretation (tafsir) of this noble verse in Tafsir al-Qurtubi, the following is stated: [Tafsir al-Qurtubi (12/58): "The Almighty's saying: 'And for every nation We have appointed a rite...' when the Almighty mentioned sacrifices, He clarified that no nation was devoid of them... And the mansak (rite) is slaughtering and the shedding of blood, as Mujahid said... It is said: 'He performed nusuk' if he slaughtered... and an-nusuk is also obedience... and clearly from this interpretation of the noble verse, the nusuk is the slaughtering in the most likely view, and that it must be from Bahimat al-An'am. The verse indicates that the rite and ritual consist of slaughtering Bahimat al-An'am; i.e., it indicates that what is sufficient in the ritual and rite is the slaughtering of Bahimat al-An'am, and this applies to the Udhiyah in its capacity as a rite and ritual."] End.
All the Shari'ah texts that talk about the sacrifices offered by the Messenger ﷺ as well as his noble Companions were exclusively from Bahimat al-An'am. For example:
- Bukhari narrated in his Sahih from Anas bin Malik (ra) who said: "The Prophet ﷺ used to sacrifice two rams, and I sacrifice two rams."
- Bukhari also narrated from Anas that the Messenger of Allah ﷺ "went towards two horned, white-and-black rams and slaughtered them with his own hand."
- Also in Bukhari from Aisha (ra) who said: "The Messenger of Allah ﷺ entered upon me at Sarif while I was crying. He said: 'What is the matter with you? Have you started your menses?' I said: 'Yes.' He said: 'This is a matter Allah has prescribed for the daughters of Adam, so perform what the pilgrim performs, except do not circumambulate the House.' She said: 'And the Messenger of Allah ﷺ sacrificed cows on behalf of his wives.'"
- In Muslim's Sahih from Aisha that the Messenger of Allah ﷺ "ordered a horned ram that walked in blackness, knelt in blackness, and looked in blackness. It was brought for him to sacrifice... then he took the ram, laid it down, and slaughtered it, then said: 'In the name of Allah. O Allah, accept from Muhammad, the family of Muhammad, and from the Ummah of Muhammad,' then he sacrificed it."
- at-Tirmidhi narrated in his Sunan from Aisha that the Messenger of Allah ﷺ said:
مَا عَمِلَ آدَمِيٌّ مِنْ عَمَلٍ يَوْمَ النَّحْرِ أَحَبَّ إِلَى اللهِ مِنْ إِهْرَاقِ الدَّمِ إِنَّهَا لَتَأْتِي يَوْمَ الْقِيَامَةِ بِقُرُونِهَا وَأَشْعَارِهَا وَأَظْلَافِهَا وَأَنَّ الدَّمَ لَيَقَعُ مِنَ اللهِ بِمَكَانٍ قَبْلَ أَنْ يَقَعَ مِنْ الْأَرْضِ فَطِيبُوا بِهَا نَفْساً
"The son of Adam does no deed on the Day of Sacrifice more beloved to Allah than the shedding of blood. It will come on the Day of Resurrection with its horns, its hair, and its hooves. And the blood falls in a place [of honor] with Allah before it falls upon the ground, so be happy with it." (at-Tirmidhi)
The fact that the sacrifice during the time of the Prophet ﷺ was exclusively Bahimat al-An'am indicates that anything other than Bahimat al-An'am is not sufficient for the Udhiyah.
The Shari'ah texts regarding the conditions of the Udhiyah in terms of age, what is sufficient, and the safety of the limbs, all came regarding Bahimat al-An'am. No Shari'ah text appeared setting conditions for anything other than Bahimat al-An'am. For example:
- Muslim narrated in his Sahih from Jabir: The Messenger of Allah ﷺ said: "Do not sacrifice except a mature animal (musinnah), unless it is difficult for you, then sacrifice a young sheep (jadha'ah)."
- Bukhari narrated in his Sahih from al-Bara' bin 'Azib (ra): "An uncle of mine called Abu Burdah sacrificed before the prayer. The Messenger of Allah ﷺ said to him: 'Your sheep is a sheep for meat.' He said: 'O Messenger of Allah, I have a young female goat (jadha'ah) that is domestic.' He said: 'Slaughter it, but it will not be sufficient for anyone else after you.' Then he said: 'Whoever slaughters before the prayer, he only slaughters for himself, and whoever slaughters after the prayer, his rite is complete and he has attained the Sunnah of the Muslims.'"
- Muslim narrated in his Sahih from Jabir bin Abdullah: "We slaughtered with the Messenger of Allah ﷺ in the year of Hudaybiyah a camel for seven people and a cow for seven people."
a- All these Hadiths talk about Bahimat al-An'am and there is no mention of other animals or birds. They clarify the general command in the Almighty's saying: "So pray to your Lord and sacrifice." It is not correct to turn to anything other than Bahimat al-An'am for the Udhiyah because it is not included in the clarification.
b- Furthermore, the requirement of age in Bahimat al-An'am and the requirement of being free from certain defects means that whatever is from Bahimat al-An'am but does not meet these conditions is not sufficient for Udhiyah. So how about that which is not even from Bahimat al-An'am and for which no evidence was revealed?! This indicates that what is not from Bahimat al-An'am is insufficient a fortiori.
Secondly: As for what Ibn Hazm used as evidence for the permissibility of sacrificing something other than Bahimat al-An'am, it does not constitute a proof. In Ibn Hazm's book Al-Muhalla, in the clarification of his evidence on this issue, the following appears: [Issue: The Udhiyah is permissible with every animal whose meat is eaten... from four-legged animals or birds, like the horse, camel, wild cow, rooster, and all other birds and animals permissible to eat... we mentioned at the beginning of our speech on sacrifices the statement of Bilal: 'I would not care if I sacrificed a rooster,' and from Ibn Abbas regarding his purchase of meat for two dirhams and saying: 'This is the Udhiyah of Ibn Abbas'... Abu Hanifa and his companions permitted sacrificing what a domestic cow carries from a wild bull... Malik said: It is not sufficient except from camels, cattle, and sheep... We do not know for this statement any proof that we can cite as a basis, except that they claim a consensus on its permissibility from these an'am animals and a difference in others.
This is nothing, and they are countered by what is authentic regarding that from Bilal, and no companion is known to have contradicted him in that, and this according to them is a proof if it agrees with them...
Abu Muhammad (Ibn Hazm) said: As for what is referred to during a dispute, it is what Allah the Almighty made obligatory to refer to, and we found the texts testifying to our statement, and that is because the Udhiyah is a closeness (qurbah) to Allah the Almighty... and He said: 'And do good that you may succeed.' Drawing near to Him (swt) with what has not been prohibited from drawing near to Him with is a good deed.
... from Abu Hurairah: The Messenger of Allah ﷺ said: 'The likeness of the one who goes early to the Friday prayer is like the one who offers a camel as a gift (hadya), then like the one who offers a cow, then like the one who offers an egg.' And we narrated... 'Whoever bathes on Friday then goes, it is as if he offered a camel, and whoever goes in the second hour, it is as if he offered a cow, and whoever goes in the third hour, it is as if he offered a horned ram, and whoever goes in the fourth hour, it is as if he offered a chicken, and whoever goes in the fifth hour, it is as if he offered an egg.'] End.
Ibn Hazm's deduction from performing acts of closeness with whatever is available for sacrifice is not sound because the Shari'ah clarified the ruling of the Udhiyah and which animals it consists of. It is not correct to sacrifice anything other than what the Shari'ah clarified. The evidence for the impermissibility of sacrificing anything other than Bahimat al-An'am is that the Shari'ah clarified the general Shari'ah ruling regarding the Udhiyah and made the clarification that the sacrifice is from Bahimat al-An'am. It is not correct to depart from this Shari'ah clarification because the clarification of the general command (bayan al-mujmal) is Shari'ah-binding. Likewise, his deduction from the Hadith of the merit of going early to Friday prayer is not specific to the ritual slaughter but is about drawing closer to Allah with charity of any kind; the evidence for this is the mention of the "egg" at the end of the Hadith: "and whoever goes in the fifth hour, it is as if he offered an egg." Undoubtedly, an egg does not enter into sacrifices because there must be the shedding of blood in the Udhiyah. Therefore, this Hadith did not come to clarify the rulings of the Udhiyah, so it is not sound to use it as evidence for the issue of Udhiyah.
As for his deduction from what was narrated from Bilal (ra)—and Ibn Hazm mentioned it in another place in Al-Muhalla in full—"Bilal said to me: I would not care if I sacrificed a rooster, and to take the price of the Udhiyah and give it as charity to a destitute poor person is more beloved to me than sacrificing," this is also a deduction out of place. This is because Bilal's (ra) statement cannot stand against the evidences from the statement and action of the Prophet ﷺ, as well as what was narrated from the rest of the noble Companions regarding their sacrificing of Bahimat al-An'am exclusively. Furthermore, Bilal (ra) did not actually sacrifice a rooster, nor was it narrated that anyone sacrificed a rooster. His statement was not originally in the chapter of clarifying what is sufficient for Udhiyah, but rather to clarify the non-obligation of the Udhiyah and that charity, in his view, is better than it, as is clear in his saying: "and to take the price of the Udhiyah and give it as charity... is more beloved to me than sacrificing."
Likewise, Ibn Hazm's deduction ("and from Ibn Abbas regarding his purchase of meat for two dirhams and saying: 'This is the Udhiyah of Ibn Abbas'") is clearly unsound because what Ibn Abbas (ra) did is not an Udhiyah in Shari'ah terminology. The Udhiyah must be slaughtered; as for buying meat from the market and distributing it, it is not considered a Shari'ah Udhiyah and does not take the place of the Shari'ah Udhiyah; rather, it is a type of charity (sadaqah).
Accordingly, we can say with great confidence that the Udhiyah is not sufficient from birds, and it is not valid in Shari'ah except from Bahimat al-An'am (camels, cattle, and sheep/goats) according to the conditions indicated by the Shari'ah evidences.
Your brother, Ata Bin Khalil Abu al-Rashtah
02 Dhu al-Hijjah 1445 AH Corresponding to 08/06/2024 CE
Link to the answer from the Ameer's page (may Allah protect him) on Facebook