Is it true that the Ifadah circumambulation (Tawaf al-Ifadah) must be performed on the day of Eid before sunset, and that whoever does not circumambulate before sunset must return to the state of Ihram and is not permitted to wear sewn clothes or use perfume until he performs the circumambulation?

The hadith of Umm Salamah (may Allah be pleased with her) which states that whoever does not perform the Ifadah circumambulation (Tawaf al-Ifadah) before sunset on the Day of Sacrifice (Yawm al-Nahr) returns to a state of ihram is a weak hadith and cannot be used as evidence, for three reasons:

Firstly: Regarding the chain of narration (sanad): Its core revolves around Muhammad ibn Ishaq, whose unique narrations contain some irregularities, and Abu Ubaidah ibn Abdullah ibn Zam'ah, who is acceptable. Al-Tahawi narrated it with a chain that includes Abdullah ibn Lahi'ah, who is truthful but mixed up after his books were burned. Therefore, the great imams turned away from it due to its weak chain.

Secondly: Regarding the text (matn): Its text is anomalous (shadhdh), because it contradicts sound and frequently narrated hadiths which state that the first release from ihram (al-tahallul al-awwal) occurs before the circumambulation. An example is the hadith of Aisha (may Allah be pleased with her): "I used to perfume the Prophet (peace be upon him) for his release from ihram before he circumambulated the Kaaba."

Thirdly: Regarding its application: Only a few people from the Ummah acted upon it. Al-Nawawi quoted Al-Bayhaqi in "Sharh al-Muhadhdhab" as saying: "I do not know of any jurist who adopted it." This indicates that the hadith is not established in the first place, because consensus (ijma') does not abrogate, nor is it abrogated.