(1) Al-Baʿli, Ikhtiyarat, p. 30, states: “Ghusl (the ritual bath) is not recommended for entering Mecca, for the night-stop at Muzdalifah, for the stoning of the jamarat, nor for the Farewell Tawaf; and even if we said it were desirable for entering Mecca, performing yet another ghusl for the subsequent tawaf would be a pointless redundancy.” He probably derived this from Ibn Muflih, Al-Furuʿ 1/264: “Ghusl is recommended for entering Mecca. Al-Mustawʿib adds: even for a menstruating woman; but according to our Shaykh—i.e. Ibn Taymiyya—no; and the same ruling applies to the other Hajj baths.” Al-Baʿli seems to have understood the phrase “and according to our Shaykh: no” as rejecting the very principle of ghusl for entering Mecca, whereas it in fact refers only to the menstruating woman, for whom ghusl on entering Mecca is not prescribed. Ibn Taymiyya writes in Majmuʿ al-Fatawa 26/190: “Nevertheless, she—the menstruating woman—was not instructed to perform ghusl when entering Mecca or standing at ʿArafat.” By contrast, ghusl for entering Mecca itself remains recommended, as is evident from Ibn Taymiyya’s Manasik and his Sharh al-ʿUmda 5/143: “It is recommended to perform ghusl upon entering Mecca.” Al-Mardawi likewise reports no dissent from him on this point. In Al-Insaf 1/250 he records: “Shaykh Taqiyy al-Din judged ghusl not recommended for the standing at ʿArafat, the Farewell Tawaf, the night at Muzdalifah, or the stoning of the jamarat, adding: ‘And even if we held it recommended for entering Mecca, a further ghusl for the tawaf thereafter would be a meaningless duplication.’” (2) Copy B reads: “then he begins.” (3) Copies C and D read: “from the Black Stone.”