What is the ruling on one who threw the first Jamarat al-Aqabah outside the basin? Does he have to repeat it?
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The questioner : A person threw the first Jamarat during Hajj, and the crowd was very dense, so it did not fall into the basin. Does he have to repeat the throwing now?
The Shaykh : I mean, does he repeat it now? No, it does not become necessary. If a person throws the Jamarat, there are five states for him. I hope you pay attention.
The first state: He knows that it fell into the basin.
The second state: He knows that it did not fall into the basin.
The third state: He is convinced that it fell into the basin.
The fourth: He is convinced that it did not fall into the basin.
The fifth: He is in doubt, with no leaning toward one side.
These are five states, and no state falls outside these five. So if he knows that it did not fall into the basin, what is the ruling? Stand up.
The student: ... .
The Shaykh : He repeats it. That is complete. Rest.
And if he knows that it fell into the basin, what is the ruling? Stand up.
The student: ... .
The Shaykh: Does he repeat it? Yes. It suffices. Is it possible for him to know that it fell into the basin?
The student: ... .
The Shaykh : Yes, it is possible. I mean, he walks until he stands at the basin and becomes certain that it is in the basin. That is complete.
The third state: He is convinced that it did not fall into the basin. I mean, he threw the Jamarat and is convinced that it did not fall into the basin?
The student: ... .
The Shaykh : He repeats it. May Allah reward you. Rest.
The fourth: He is convinced that it fell into the basin?
The student: ... .
The Shaykh : It suffices for him. Good, correct.
The fifth state: Doubt. Say, my brother? I mean, he has no leaning toward it falling into the basin or it being outside the basin?
The student: ... .
The Shaykh : He repeats it. That is complete, because the original state is that it did not fall into the basin. So he repeats it in three cases: if he knows that it did not fall into the basin, if he is convinced that it did not fall, and if he is in doubt.
And he does not repeat it in two cases: if he knows that it fell into the basin, and if he is convinced that it fell into the basin. Good. We say to this brother: If you are convinced, while standing at the throwing place, that it fell into the basin, then it has sufficed. But if doubt arises in you after leaving the place, that has no effect. Sometimes a person throws the Jamarat from a distance, and while standing at the throwing place, he is convinced that it fell in it. But after he leaves the place, Satan comes to him and says: It did not fall into the basin, so it does not suffice for you. Then he remains troubled in his mind. Here we say: The doubt does not harm you. Doubt after the completion of the act of worship has no effect. This is a very important rule: "Doubt after the completion of the act of worship has no effect on the act of worship". Some people, when they finish the prayer and say the closing salam, Satan comes to them and says: You did not recite al-Fatihah, you did not prostrate except once. He discards the doubt here, because the doubt after the completion of the act of worship is what? It has no effect. And there is a verse in which the compiler says:
"And doubt after the act has no effect *** Likewise, if doubts become numerous". Did you memorize it, or should I repeat it?
"And doubt after the act has no effect *** Likewise, if doubts become numerous". Should I repeat it, or did you memorize it? The third one.
"And doubt after the act has no effect *** Likewise, if doubts become numerous". I will not add to this from memory? Please.
The student: "And doubt after the act has no effect *** Likewise, if doubts become numerous".
The Shaykh : The verse was broken. And likewise, if doubts become numerous. Good. And many people have many doubts; they hardly perform an act of worship without doubting. This person also discards the doubt and does not pay attention to it, because this is waswas (whispers).
The Shaykh : I mean, does he repeat it now? No, it does not become necessary. If a person throws the Jamarat, there are five states for him. I hope you pay attention.
The first state: He knows that it fell into the basin.
The second state: He knows that it did not fall into the basin.
The third state: He is convinced that it fell into the basin.
The fourth: He is convinced that it did not fall into the basin.
The fifth: He is in doubt, with no leaning toward one side.
These are five states, and no state falls outside these five. So if he knows that it did not fall into the basin, what is the ruling? Stand up.
The student: ... .
The Shaykh : He repeats it. That is complete. Rest.
And if he knows that it fell into the basin, what is the ruling? Stand up.
The student: ... .
The Shaykh: Does he repeat it? Yes. It suffices. Is it possible for him to know that it fell into the basin?
The student: ... .
The Shaykh : Yes, it is possible. I mean, he walks until he stands at the basin and becomes certain that it is in the basin. That is complete.
The third state: He is convinced that it did not fall into the basin. I mean, he threw the Jamarat and is convinced that it did not fall into the basin?
The student: ... .
The Shaykh : He repeats it. May Allah reward you. Rest.
The fourth: He is convinced that it fell into the basin?
The student: ... .
The Shaykh : It suffices for him. Good, correct.
The fifth state: Doubt. Say, my brother? I mean, he has no leaning toward it falling into the basin or it being outside the basin?
The student: ... .
The Shaykh : He repeats it. That is complete, because the original state is that it did not fall into the basin. So he repeats it in three cases: if he knows that it did not fall into the basin, if he is convinced that it did not fall, and if he is in doubt.
And he does not repeat it in two cases: if he knows that it fell into the basin, and if he is convinced that it fell into the basin. Good. We say to this brother: If you are convinced, while standing at the throwing place, that it fell into the basin, then it has sufficed. But if doubt arises in you after leaving the place, that has no effect. Sometimes a person throws the Jamarat from a distance, and while standing at the throwing place, he is convinced that it fell in it. But after he leaves the place, Satan comes to him and says: It did not fall into the basin, so it does not suffice for you. Then he remains troubled in his mind. Here we say: The doubt does not harm you. Doubt after the completion of the act of worship has no effect. This is a very important rule: "Doubt after the completion of the act of worship has no effect on the act of worship". Some people, when they finish the prayer and say the closing salam, Satan comes to them and says: You did not recite al-Fatihah, you did not prostrate except once. He discards the doubt here, because the doubt after the completion of the act of worship is what? It has no effect. And there is a verse in which the compiler says:
"And doubt after the act has no effect *** Likewise, if doubts become numerous". Did you memorize it, or should I repeat it?
"And doubt after the act has no effect *** Likewise, if doubts become numerous". Should I repeat it, or did you memorize it? The third one.
"And doubt after the act has no effect *** Likewise, if doubts become numerous". I will not add to this from memory? Please.
The student: "And doubt after the act has no effect *** Likewise, if doubts become numerous".
The Shaykh : The verse was broken. And likewise, if doubts become numerous. Good. And many people have many doubts; they hardly perform an act of worship without doubting. This person also discards the doubt and does not pay attention to it, because this is waswas (whispers).