Irs-Obj 
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(6a)
(i)Finding a piece of ground which is free of
najaasah (unclean elements). This could be any surface that naturally collects dust like rock, sand or grass.
(ii)Mentally make niyyah , or intention to make
tayammum .
(iii)Recite the bismillah.
(iv)Place the hands on the surface of the ground.
(v)Lift your hands and ensure that there is no dust on your palm surface by hitting your hands together.
(vi)Rub your face with both your hands. The face encompasses the right ear to the left, and the top of the forehead to the bottom of the chin
(vii)Repeat steps 4 and 5.
(viii)Rub your arms. Use your left hand to rub your right arm from the fingers to the elbow, and back along the inner arm to the hand. Do the same
(6b)
(i)When sufficient amounts of water for ritual washing are not available, including when using the available water for wudu or ghusl would leave insufficient water for drinking.
(ii)When obtaining water is hazardous or prohibitively expensive.
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(3a)
Isnad is the chain of narrators of the hadith,
while matn is the text of the hadith.
(3b)
(i)Abdullaah Ibn Amr al-
Aas (radi-Allaahu
‘anhu). ( d.42 H)
(ii)Ibn Abdullaah Ibn
Mas’ood (radi-Allaahu
‘anhu). (d. 63 H )
(iii)Abu Hurairah (radi-
Allaahu ‘anhu). (d.
57 H)
(iv)Alee Ibn Talib (radi-
Allaahu ‘anhu). ( d.
40 H)
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(2a)
(i)Meccan suras form about two-thirds of the suras that the Prophet Mohammed preached while living in Mecca, and the other one-third of the suras were delivered when he was in Medina.
(ii)The Meccan suras are short and the Medinian ones are prolonged ones.
In the Meccan suras, one can come across sayings in which the Prophet Mohammed viewed himself as one who had
(iii)been sent to warn the people like that of the prophets Jeremiah and Isaiah.
(iv)In Meccan suras, Mohammed is seen to give respect to the Bible. He had advocated these in order to get the attraction of the Christians and Jews during his stay in Mecca.
(2b)
(i)Al Furqaan,
(ii)Al Kitaab
(iii)Al Zikr
(iv)Al Noor
(v)Al Huda.
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(7)
As caliph ʿUthmān promulgated an official recension of the Qurʾān, which had existed in various versions . ʿUthmān followed the same general policies as ʿUmar but had a less forceful personality than his predecessor. He continued the conquests that had steadily increased the size of the Islamic empire, but the victories now came at a greater cost and brought less wealth in return. ʿUthmān tried to create a cohesive central authority to replace the loose tribal alliance that had emerged under Muhammad. He established a system of landed fiefs and distributed many of the provincial governorships to members of his family. Thus much of the treasure received by the central government went to ʿUthmān’s family and to other provincial governors rather than to the army. As a result of his policies, ʿUthmān was opposed by the army, and he was often dominated by his relatives—unlike ʿUmar, who had been strong enough to impose his authority on the governors, whatever their clan or tribe.
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