He says: I came from outside the Kingdom intending to perform 'Umrah. Before arriving at Jeddah Airport, I changed into my ihram clothes on the plane, and there was a shaykh on the plane.

The questioner : He says: I came from outside the Kingdom intending to perform 'Umrah. Before arriving at Jeddah Airport, I changed into my ihram clothes on the plane. There was a shaykh on the plane whom I know and who is relied upon in knowledge. When I asked him, he told me that we could enter ihram from Jeddah Airport. I held to his opinion and entered ihram at the airport. After completing the 'Umrah, I went to al-Madinah al-Munawwarah, where I stayed for the months of Shawwal and Dhu al-Qa'dah. I asked some of my friends in whose knowledge I trust whether I am a mutamatti' in this situation, since my ihram for 'Umrah coincided with the first day of Shawwal, and whether I am required to offer a sacrificial animal, as I have heard and confirmed from the mouths of scholars that Jeddah Airport is not a valid miqat for one who passes through it. He gave me a ruling that the state of tamattu' had ended by my leaving the Makkah Haram, even though I did not intend tamattu' when I entered ihram for 'Umrah, and that I can now enter ihram for Hajj just as a resident of al-Madinah al-Munawwarah does. So I entered ihram for Hajj alone (ifrad). As for passing the miqat, he told me that there is nothing on me because I passed it in ignorance and following the opinion of this shaykh. I was reassured by that and performed the rituals of my Hajj. However, some of my colleagues are still raising doubts and discussing with me that I was required to offer a sacrificial animal for one of the two matters. I ask you to remove this doubt from me with a satisfactory answer and sufficient advice. May Allah reward you with good?

The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions. This question contains two things. The first is that you did not enter ihram while on the plane until you reached Jeddah. The second is that when you entered ihram for 'Umrah, you mentioned that you did not intend tamattu', and that you traveled to al-Madinah and entered ihram for Hajj from Dhu al-Hulayfah. As for the first, know that if a person is on a plane intending Hajj or 'Umrah, it is obligatory for him to enter ihram when he is level with the miqat, meaning when he is above it. The evidence for this is the saying of the Prophet (peace and blessings be upon him): And 'Umar (may Allah be pleased with him) said: The people of Iraq came to him saying: The Prophet (peace and blessings be upon him) set a miqat for the people of Najd at Qarn, and it is off our path, O Commander of the Faithful. He said (may Allah be pleased with him): "Look for the point on your path that is level with it". His saying (may Allah be pleased with him): "Look for the point on your path that is level with it" indicates that being level with the miqat is considered, whether you are on the ground and pass the miqat to your right or left, or you are above it and pass it from above. Your delaying ihram until Jeddah means that you passed the miqat without entering ihram while intending 'Umrah. The scholars have mentioned that this necessitates a fidyah, which is a sacrificial animal to be slaughtered in Makkah and distributed to the poor. However, since you asked this shaykh whom you mentioned is a role model and possesses knowledge, and he gave you a ruling that it is permissible to enter ihram from Jeddah Airport, and you were convinced that his opinion was stronger than what was established in your mind previously—that you must enter ihram when you are level with the miqat—then there is nothing on you. This is because you performed what Allah made obligatory upon you in His saying: And whoever asks someone he thinks is qualified for fatwa, and that person gives him a ruling and errs, then the sin is upon the one who gave the ruling, not upon the one who asked. He is not required to do anything because he did what Allah made obligatory upon him.
As for the second, which is that you mentioned you did not intend tamattu', and you traveled to al-Madinah and entered ihram for Hajj from Dhu al-Hulayfah, meaning from Abi 'Ara, you must know that if a person comes to Makkah in the months of Hajj intending to perform Hajj, and he performs 'Umrah before Hajj, then he is a mutamatti', because this is the meaning of tamattu'. For Allah the Exalted says: And the meaning of this is that if a person comes to Makkah in the months of Hajj and intends it, the assumption is that he enters ihram for Hajj and remains in his ihram until the Day of Sacrifice. If he performs an 'Umrah and exits its state, it is true that he has attained tamattu' with it, meaning by it, until Hajj, meaning until the time of Hajj arrives. The meaning of attaining tamattu' with it is that he enjoyed what Allah made lawful for him by exiting his 'Umrah, becoming a person in a state of full permissibility, enjoying all the prohibitions of ihram. This is from the grace of Allah, Glorified and Exalted is He, that He lightened the burden upon the servant until He permitted him to enter ihram for 'Umrah in the months of Hajj so that he could exit its state and enjoy what Allah made lawful for him until the time of Hajj arrives.
And based on this, since you came from your country intending Hajj and entered ihram for 'Umrah in the months of Hajj, you are a mutamatti', whether you intended that you are a mutamatti' or not, because what you intended is ... tamattu' ...

The questioner : And whether he remained in Makkah ...

The Shaykh : It remains to be said.

The questioner : Yes.

The Shaykh : It remains to be said: Does your travel to al-Madinah drop the obligation of the sacrificial animal (hady) from you or not? This issue is a matter of disagreement among the scholars. Some hold that if a person travels between 'Umrah and Hajj a distance that allows for shortening the prayer, his tamattu' is broken and the blood of tamattu' is dropped from him. However, this is a weak opinion because this condition was not mentioned by Allah, Mighty and Majestic, in the Qur'an, nor did a Sunnah of the Prophet (peace and blessings be upon him) come regarding it. Therefore, the sacrificial animal is not dropped if the mutamatti' travels between 'Umrah and Hajj, except if he returns to his home country. If he returns to his home country, his journey is broken by his return, and he initiates a new journey for Hajj, different from his first journey. At that time, the sacrificial animal of tamattu' is dropped from him because, in reality, he performed Hajj in a new journey different from the first one. This is the only case in which the sacrificial animal of tamattu' is dropped, because it is not true that he attained tamattu' with 'Umrah until Hajj, since the ruling of his journey was broken for him and he initiated a new journey for his Hajj. Yes.

The questioner : May Allah bless you.

The questioner : This is a message from the listener 'Abd al-Rahman 'Abd al-Hadi al-'Utaybi from al-Bajadiyyah.