—may Allah have mercy on him—that it may be deferred indefinitely is weak.

The correct view is that it may not be delayed beyond the month of Dhu al-Hijjah, unless there is an excuse, such as an illness that prevents one from performing tawaf either walking or while being carried, or a woman who experiences postnatal bleeding before performing the tawaf of ifadah. In such cases, she will remain for a month or more.

But if there is no excuse, it is not permissible for him to delay it; rather, he must hasten to perform it before the month of Dhu al-Hijjah ends.

It is understood from the author’s words that performing the tawaf of ifadah on the Day of Eid is not obligatory, since he says, “It is sunnah to perform it on that day, and he may defer it.”

It is also understood from them that, if he delays the tawaf of ifadah beyond the Day of Eid, he remains in his initial state of release from ihram. This is the view of the majority of scholars; indeed, consensus has been reported that he does not return to a state of ihram if he delays it until the sun sets on the Day of Eid.

However, a differing view has been reported from some of the Successors, based on a hadith narrated from the Prophet, peace and blessings be upon him: “This day has been made a concession for you: once you have stoned the Jamrah, you may free yourselves from every restriction imposed upon you, except relations with women. But if evening comes before you have performed tawaf around this House, you will return to the state of ihram as you were before stoning the Jamrah, until you perform tawaf around it.” (1) However, it is not relied upon because of its anomalous nature and because it was not acted upon.