Praise be to Allaah.
There are many hadeeths about the virtues
of Hajj which indicate that it erases sins and expiates for bad deeds, and
the individual returns from it (free of sin) as on the day his mother bore
See the answer to question no.
But this virtue and reward does not mean
that obligatory duties are waived, whether they are duties owed to Allah,
may He be exalted, such as expiations and fulfilment of vows, or duties that
he has not yet fulfilled, such as zakaah that he has not paid or fasts that
he has to make up, or duties owed to other people, such as debts and the
like. Hajj brings forgiveness of sins, but it does not mean that these
duties are waived, according to scholarly consensus.
If a person delays making up Ramadan
fasts, for example, and that is without an excuse, then he does Hajj and it
is accepted, his Hajj brings forgiveness for the sin of delaying, but the
obligation to make up those days is not waived.
It says in Kashshaaf al-Qinaa‘
(2/522): ad-Dumayri said: In the saheeh hadeeth it says: “Whoever performs
Hajj and does not utter obscenities or commit sin, will emerge from his sins
as on the day his mother bore him.” This has to do specifically with sins
that are connected to the rights of Allah, may He be exalted, in particular,
and not the rights of other people. The duties themselves are not waived. So
if a person owes prayer, expiations and other rights of Allah, may He be
exalted, they are not waived, because they are duties, not sins; rather the
sin is delaying them. So the delay is waived by Hajj, but the duty itself is
not. If he delays it after that, the sin is renewed. So an accepted Hajj
brings forgiveness for the sin of non-compliance, but does not waive the
duties themselves. This was stated in al-Mawaahib. End quote.
Ibn Nujaym (may Allah have mercy on him)
said in al-Bahr ar-Raa’iq (2:364), after mentioning the difference of
opinion about Hajj being expiation for major sins: To sum up: the matter is
controversial and there is no c rtainty that Hajj expiates major sins
involving the rights of Allah, may He be exalted, let alone the rights of
people. If we say that it expiates everything, that does not mean, as many
people think, that debts are waived thereby. The same applies to making up
prayers, fasts and zakaah because no one says that. Rather what is meant is
that the sin of delaying payment of the debt is waived, but if after
standing in ‘Arafah he delays paying it, he is sinning now. The same applies
to delaying prayers until after the time for them has ended. The sin is
erased by means of Hajj but the duty to make them up is not waived.
Moreover, after standing in ‘Arafah, he is still required to make them up,
and if he does not do so, he is now a sinner according to the view of those
who say that he should make them up immediately. And the same applies to
other actions by analogy. To sum up, no one suggested that the hadeeths
which speak of the expiation of sin by virtue of Hajj are general in
meaning, as is clear. End quote.
To conclude: you still have to make up the
days that you owe of Ramadaan, and your duties cannot be discharged except
by doing that.
And Allah knows best.