A woman may perform proxy Haji on behalf of a man, and a man may perform proxy Haji on behalf of a woman. Gender does not affect the validity of proxy Haji menurut jumhur ulama. This is based on the hadith where a woman from Khath'am asked about performing Haji for her father, and Nabi permitted it without objecting to the cross-gender arrangement.
A woman may perform proxy Haji on behalf of a man, and a man may perform proxy Haji on behalf of a woman. There is no gender restriction on proxy Haji according to the consensus of the four schools. The evidence for this is the hadith of the woman from Khath'am, where a woman asked Nabi about performing Haji for her elderly father, and Nabi permitted it without any objection to the fact that the proxy was female and the person was male.
Sheikh Ibn Baz explicitly stated that gender does not matter in proxy Haji. A daughter may perform Haji for her deceased father, a son may perform Haji for his deceased mother, and so on. The conditions for a valid proxy are the same regardless of gender: the proxy must be Muslim, sane, mature, and must have completed their own wajib Haji. The proxy performs the rites with the intention for the specific person, and the Haji is valid and accepted.
Sheikh Ibn Uthaymeen added that this is a well-established ruling with no significant disagreement among scholars. He noted that some people mistakenly believe that only a man can perform Haji for a man and a woman for a woman, but this has no basis in the Sunnah or scholarly consensus. The hadith of the woman from Khath'am is explicit evidence that cross-gender proxy Haji is valid.
A woman from Khath'am said: 'O Messenger of Allah, the obligation of Haji has become due on my father, but he is an old man who cannot sit firmly on the riding animal. Shall I perform Haji on his behalf?' He said: 'Yes.'
A woman from Khath'am said: 'O Messenger of Allah, the obligation of Haji has become due on my father, but he is an old man who cannot sit firmly on the riding animal. Shall I perform Haji on his behalf?' He said: 'Yes.'
A woman from Juhaynah came to Nabi and said: 'My mother vowed to perform Haji but she died before performing it. Should I perform Haji on her behalf?' He said: 'Yes, perform Haji on her behalf.'
A woman from Juhaynah came to Nabi and said: 'My mother vowed to perform Haji but she died before performing it. Should I perform Haji on her behalf?' He said: 'Yes, perform Haji on her behalf.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
A woman may perform proxy Haji for a man and vice versa. Gender does not affect the validity of proxy Haji.
Al-Hidayah: there is no gender restriction on proxy Haji.
Cross-gender proxy Haji is boleh. The Maliki school does not restrict proxy Haji by gender.
Maliki scholars follow the hadith evidence which shows no gender restriction.
A woman may perform Haji on behalf of a man and a man on behalf of a woman. The hadith of Khath'am is explicit evidence for this.
Al-Majmu' by al-Nawawi: proxy Haji is valid regardless of gender.
Cross-gender proxy Haji is valid by consensus. The hadith evidence explicitly shows a woman performing Haji for her father.
Al-Mughni by Ibn Qudamah: there is no disagreement on the validity of cross-gender proxy Haji.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
A woman from Khath'am said: 'O Messenger of Allah, the obligation of Haji has become due on my father, but he is an old man who cannot sit firmly on the riding animal. Shall I perform Haji on his behalf?' He said: 'Yes.'
Sahih al-Bukhari #1513 (sahih)A woman from Juhaynah came to Nabi and said: 'My mother vowed to perform Haji but she died before performing it. Should I perform Haji on her behalf?' He said: 'Yes, perform Haji on her behalf.'
Sahih al-Bukhari #1852 (sahih)