[Javed Ahmed Ghamidi] An abi hurrairata razilAllah anhu
anna rasool Allahe sallahu alehe wassallam qaal
Al umrah to illal umrati kaffaratul limma bainahuma minaz zunub
wal hajjul mabroor laisa lahu yaza ul innal jannah
This is a tradition from Bukhari. Its number is 1,657.
It is related by Abu Hurrairah (may Allah be pleased with him) that:
The Prophet (peace be upon him) said:
"Two umrahs become atonement for sins committed in between them.
And the reward for Hajj e Mabroor is nothing other than paradise."
What is Hajj e Mabroor?
It is the Hajj performed while staying away from all kinds of sin, and
carried out with such care and attention that it is accepted in Allah's court.
i.e. a person did not go merely just to fulfill a formality while in the vicinity,
they did not go for some other purpose and then said,
I might as well take care of this business too.
Rather, he embarked on it with the intention and the resolve that I am renouncing sins,
I am presenting myself in Allah's court,
I am on my way to perform a great act of worship.
He has set out with the sentiment that,
from now on I will live a life of piety and goodness,
and then he prays and wishes that this Hajj and this journey is acceptable to Allah,
then it is called Hajj e Mabroor.
This tradition is from Abu Hurrairah in which he says:
(the Prophet said) Two umrahs become atonement for sins committed between them.
A person performed an umrah and afterwards another.
But what sins are meant by "sins" here?
"Sins" here mean sins not related to the rights of the people.
Because for them, forgiveness and recompense is necessary.
There are two types of sins.
One, those that relate to affairs between man and Allah.
For instance, deficiency in worship. There are other sins like this.
They are between man and Allah.
The other sort of sins are those that are considered sins in front of Allah,
and result in violation of rights or transgression against the people.
Transgression against peoples' lives,
Transgression against their possessions,
Transgression against their dignity.
These are sins that are called sins related to the rights of people.
One type of sin is related to Allah's rights.
And another related to the people's rights.
The people's rights are also Allah's right.
But they are His rights from the perspective that:
when we behave unjustly in a matter, or commit tyranny, or transgress.
Then we are guilty in the eyes of people, as well as Allah.
But there are some things that are solely related to Allah.
For instance, offering prayers, fasting like I gave an example earlier.
So those sins that are related to Allah (His rights), those will be forgiven.
Because a person has gone especially to worship Allah.
And here again, the same thing comes up.
The person must intend that I want to renounce sin.
I want to extricate myself from them.
From now on, I will be ready for my prayers.
I will fast. From now on, I will be ready to obey Allah.
If all such changes have come about inside this person.
Then, this will become the cause for his forgiveness.
But as far as people's rights are concerned,
for them, the rule is laid down clearly.
That, for them it is necessary to ask forgiveness (from those affected),
and to redress the wrongs done to them.
So for those sins, the atonement is this forgiveness and remedy.
But in Allah's case, an act of worship may be source of atonment.
e.g. it's said that offering prayers on Jummah (Friday congreagation),
his sins until the next Jummah are forgiven.
Similarly, there are sayings relating to Arafa, some to fasting.
All these glad tidings are immense blessings from Allah.
But they relate solely to sins and deficiencies against Allah's rights.
Such voluntary worship, out of one's own desire,
in fact, represent a return to Allah in a way.
And it is a great kindness from Allah.
That a person was negligent of Allah's rights many times,
but when he turned to him with a pure heart, out of a sincere desire,
with good intention, turned to his Lord,
and left to perform Umrah, left to perform Hajj,
with sincere devotion, then such mistakes of his, that relate to Allah's rights,
Allah forgives them.
You will naturally ask, how can we impose these conditions (on forgiveness)?
Then please understand,
narrations are understood within the overall framework of the Quran.
And it is necessary to then insert the conditions, reservations,
and limitations clarified within the Quran into the narration.
Because these narrations are in fact,
reports of what people heard the Prophet (pbuh) say.
And it cannot be certain that the people who heard the Prophet,
later reported what they heard along with the complete reference and context,
or the complete situation.
We possess this great corpus of Ahadeeth.
i.e. People who sat in the Prophet's (pbuh) gatherings,
who heard him speak, they are transmitting these words to us.
But these words are transmitted by humans.
Allah's messenger is not to be held responsible for this.
It is the narrators' responsibility who are transmitting these words.
What they narrate, comes to us in the form of a snippet or snapshot.
Sometimes, they exclude the background.
Sometimes, they do not mention the context and reference related to the narration.
Therefore, it is necessary that these narrations,
be placed within the overall framework of our religion.
And where do we find this overall framework of our religion?
In Allah's book, the Holy Quran.
So we must understand all these things in the light of the Quran.
The Quran has clearly explained what must be done to renounce sins,
and to redress the wrongs done, and which things we should be attended to.
There are some sins, where the manner of expiation has been specified.
For some heinous sins, a limit is placed up to when forgiveness can be sought.
So the details are available there (in the Quran),
Here just one aspect has been described.
A man makes many mistakes in this world. They relate to our dealings with people,
and our dealings with Allah.
In matters relating to people, if it is something harmless,
then that may also be forgiven.
But if it is such a transgression, such an injustice, such oppression
that in which someone's right was usurped.
Or someone's possession, life, or dignity have been violated.
Then forgiveness must be sought and the wrong must be redressed as well.
Without this, these sins will not be forgiven by just performing an Umrah.
Waakhirud dawana anilhamdullilahi rabbil alameen.