Its earliest permissible time is after midnight on the Night of Sacrifice for anyone who had already stood at ʿArafah. It is recommended to perform it on the Day of Sacrifice after the stoning, the slaughtering, and the shaving. If he postpones it beyond the Days of Mina, it is still valid, and there is no scholarly disagreement on that point.

62 – Al-Wazīr said: The scholars unanimously agree that the second taḥallul lifts all the restrictions of iḥrām and the pilgrim becomes fully lawful again. This rests on the report in al-Bukhārī and Muslim stating that the Prophet (peace and blessings be upon him) “did not release himself from any of the prohibitions until he had completed his ḥajj and sacrificed his offering on the Day of Sacrifice, then performed the ifāḍah circumambulation of the House, whereupon he became lawful with respect to everything that had been forbidden to him.”

Scholarly disagreement:
The jurists have differed over the legal status of the saʿy between Ṣafā and Marwah: is it an integral pillar, an obligation, or a recommended Sunnah? There are three opinions:

1. According to the Ḥanbalī school, and this is the well-known position, it is a pillar (rukn).
2. Al-Qāḍī chose the view that it is one of the obligations of ḥajj, not a pillar.
   Al-Muwaffaq said: “This is closer to the truth, God willing.” In al-Sharḥ al-Kabīr he added: “It is the preferable view, because the evidence of those who declare it obligatory proves only that it is required in general, not that the ḥajj is invalid without it; therefore it may be compensated for by a blood sacrifice.” Holding it to be obligatory but not a pillar is also the opinion of Abū Ḥanīfah and al-Thawrī.
3. In Sharḥ al-ʿUmda it is narrated: “Our Shaykh said: The Qāḍī’s opinion is closer to the truth, for what is reported from ʿĀʾishah—together with the practice of the Prophet (peace be upon him) and his Companions—proves that it is obligatory, like the stoning of the pillars, the shaving, and other rites, without entailing that it is a pillar.”