A woman may perform proxy Hac on behalf of a man, and a man may perform proxy Hac on behalf of a woman. Gender does not affect the validity of proxy Hac alimlerin cogunluguna gore. This is based on the hadith where a woman from Khath'am asked about performing Hac for her father, and Hz. Peygamber permitted it without objecting to the cross-gender arrangement.
A woman may perform proxy Hac on behalf of a man, and a man may perform proxy Hac on behalf of a woman. There is no gender restriction on proxy Hac 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 Hz. Peygamber about performing Hac for her elderly father, and Hz. Peygamber 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 Hac. A daughter may perform Hac for her deceased father, a son may perform Hac 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 farz Hac. The proxy performs the rites with the intention for the specific person, and the Hac 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 Hac 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 Hac is valid.
A woman from Khath'am said: 'O Messenger of Allah, the obligation of Hac has become due on my father, but he is an old man who cannot sit firmly on the riding animal. Shall I perform Hac on his behalf?' He said: 'Yes.'
A woman from Khath'am said: 'O Messenger of Allah, the obligation of Hac has become due on my father, but he is an old man who cannot sit firmly on the riding animal. Shall I perform Hac on his behalf?' He said: 'Yes.'
A woman from Juhaynah came to Hz. Peygamber and said: 'My mother vowed to perform Hac but she died before performing it. Should I perform Hac on her behalf?' He said: 'Yes, perform Hac on her behalf.'
A woman from Juhaynah came to Hz. Peygamber and said: 'My mother vowed to perform Hac but she died before performing it. Should I perform Hac on her behalf?' He said: 'Yes, perform Hac on her behalf.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
A woman may perform proxy Hac for a man and vice versa. Gender does not affect the validity of proxy Hac.
Al-Hidayah: there is no gender restriction on proxy Hac.
Cross-gender proxy Hac is permissible. The Maliki school does not restrict proxy Hac by gender.
Maliki scholars follow the hadith evidence which shows no gender restriction.
A woman may perform Hac 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 Hac is valid regardless of gender.
Cross-gender proxy Hac is valid by consensus. The hadith evidence explicitly shows a woman performing Hac for her father.
Al-Mughni by Ibn Qudamah: there is no disagreement on the validity of cross-gender proxy Hac.
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 Hac has become due on my father, but he is an old man who cannot sit firmly on the riding animal. Shall I perform Hac on his behalf?' He said: 'Yes.'
Sahih al-Bukhari #1513 (sahih)A woman from Juhaynah came to Hz. Peygamber and said: 'My mother vowed to perform Hac but she died before performing it. Should I perform Hac on her behalf?' He said: 'Yes, perform Hac on her behalf.'
Sahih al-Bukhari #1852 (sahih)