However, according to the madhhab, this condition is required: the proxy must have already performed the obligatory Hajj. If he has not performed his obligatory Hajj, then the proxy Hajj is not valid on behalf of the one who appointed him; rather, the Hajj counts for the person who performed it. He must also return the expenses he received to the one who appointed him, because the task for which he was appointed was not valid on that person’s behalf, and so he must return its compensation.

The general wording of his statement, may Allah have mercy on him, indicates that a man may appoint a woman as his proxy, and a woman may appoint a man. This is understood from the generality of the relative pronoun “whoever.”

This is supported by the hadith of Ibn Abbas, may Allah be pleased with him and his father: “A woman said, ‘O Messenger of Allah, the obligation of Hajj has come upon my father while he is an elderly man who cannot remain seated on a riding animal. May I perform Hajj on his behalf?’ He said, ‘Yes.’” (1) Thus, he permitted her, though she was a woman, to perform Hajj on behalf of her father. This proves that a woman may perform Hajj on behalf of a man; and, all the more so, a man may perform Hajj on behalf of a woman.

Question: Is it permissible for a man to appoint more than one person to perform Hajj on his behalf in the same year?

Answer: That is permissible. However, if he appoints two or more people for an obligatory Hajj, which of them will have his Hajj count toward the obligation?

Answer: The one who enters ihram first; the second will be performing a voluntary Hajj.

“From where it became obligatory, and it suffices on his behalf, …”

His statement, “from where it became obligatory,” means: from the place from which Hajj became obligatory for the person appointing the proxy. (2)