Get the complete NECO Islamic Studies Questions and Answers for the 2025 examination:
Are you going to write Islamic Studies in the 2025 NECO examination? If yes, this article is the best you can ever come in contact with as far as the exam is concerned. Make sure that you read it carefully to the end.
NECO Islamic Studies questions and answers 2025 get you prepared for the examination, as you will have access to all the like questions before entering the exam hall, and also help to show you what the standard of the examination is going to be like.
2025 NECO ISLAMIC RELIGIOUS STUDIES (IRS) (OBJECTIVES) ANSWERS:
NECO Islamic Studies objective answers:
1-10: ACEEDEEBEE
11-20: BCEAABBCBB
21-30: DEBDDCEBAA
31-40: EEBAAEADEA
41-50: CBDDCAEACA
51-60: CAABACDDBE
NECO ISLAMIC RELIGIOUS STUDIES (IRS) (ESSAY) ANSWERS:
(1a)
(1b)
(PICK THREE ONLY)
(i) The surah teaches us that Allah the Almighty is One and Only.
(ii) It teaches us that Allah (SWT) does not have human shape or characteristics.
(iii) It teaches us that Allah (SWT) is the Only One that deserves to be worshipped.
(iv) It teaches us that Allah (SWT) does not have children or parents like mankind.
(v) It teaches us that Allah (SWT) cannot be compared with any other being.
(5ai)
(PICK ANY ONE)
Fasting (Sawm), the fourth pillar of Islam, literally means abstinence from food and drink. Technically, Fasting (Sawm) means all able and adult Muslims are prohibited from eating, drinking, smoking, having sexual intercourse, watching inappropriate (bad) things, and saying bad words, and should instead engage in good virtues sincerely from dawn (fajr) to sunset (maghrib).
OR
Fasting (Sawm) is defined as the abstinence from eating, drinking, sexual dealings, and vain talks from dawn (fajr) till sunset (maghrib) with the intention of worshipping Allah.
(5aii)
(i) Fasting during the Month of Ramadan.
(ii) Expiatory Fasting (Kaffara).
(iii) Vow Fasting (Nadhr).
(5bi)
(PICK ANY FIVE)
(i) Intention (Niyyah)
(ii) Standing (Qiyam)
(iii) Bowing (Ruku’)
(iv) Rising from Bowing (I’tidal)
(v) Prostration (Sujud)
(vi) Final Sitting (Tashahhud)
(5bii)
To perform Salat al-Witr, begin with the intention (Niyyah) and say “Allahu Akbar.” In each rak’ah, recite Surah Al-Fatihah and another Surah, then perform Ruku’, I’tidal, and Sujud twice with a brief sitting between them. In the final rak’ah, you may recite the Qunoot supplication after the recitation. Conclude with the Tashahhud, Salat upon the Prophet, and end with Tasleem by saying “Assalamu Alaikum wa Rahmatullah” to the right and left. Salat al-Witr is performed in an odd number of rak’ahs, such as 1, 3, or 5.
(5ai)
(PICK ANY ONE)
Fasting (Sawm), the fourth pillar of Islam, literally means abstinence from food and drink. Technically, Fasting (Sawm) means all able and adult Muslims are prohibited from eating, drinking, smoking, having sexual intercourse, watching inappropriate (bad) things, and saying bad words, and should instead engage in good virtues sincerely from dawn (fajr) to sunset (maghrib).
OR
Fasting (Sawm) is defined as the abstinence from eating, drinking, sexual dealings, and vain talks from dawn (fajr) till sunset (maghrib) with the intention of worshipping Allah.
(5aii)
(i) Fasting during the Month of Ramadan.
(ii) Expiatory Fasting (Kaffara).
(iii) Vow Fasting (Nadhr).
(5bi)
(PICK ANY FIVE)
(i) Intention (Niyyah)
(ii) Standing (Qiyam)
(iii) Bowing (Ruku’)
(iv) Rising from Bowing (I’tidal)
(v) Prostration (Sujud)
(vi) Final Sitting (Tashahhud)
(5bii)
To perform Salat al-Witr, begin with the intention (Niyyah) and say “Allahu Akbar.” In each rak’ah, recite Surah Al-Fatihah and another Surah, then perform Ruku’, I’tidal, and Sujud twice with a brief sitting between them. In the final rak’ah, you may recite the Qunoot supplication after the recitation. Conclude with the Tashahhud, Salat upon the Prophet, and end with Tasleem by saying “Assalamu Alaikum wa Rahmatullah” to the right and left. Salat al-Witr is performed in an odd number of rak’ahs, such as 1, 3, or 5.
(4a)
(IN TABULAR FORM)
-Hadith Qudsi-
(Pick three only)
(i) The subject matter of Hadith Qudsi is often restricted to specific spiritual and ethical matters.
(ii) The chain of transmission ends with Allah (SWT).
(iii) Hadith Qudsi are direct revelation from Allah to the Prophet Muhammad (S.A.W) but conveyed to the people in the Prophet’s own words.
(iv) Hadith Qudsi are fewer in number.
(v) When quoting Hadith Qudsi, one opens by saying, “The Prophet (S.A.W) said that Allah (SWT) said…”.
-Hadith Nabawi-
(Pick three only)
(i) The subject matter of the Hadith Nabawi is general and covers all aspects of life.
(ii) The chain of transmission ends with the Prophet (S.A.W).
(iii) Hadith Nabawi are sayings or actions of the Prophet Muhammad (S.A.W)
(iv) Hadith Nabawi are many in number.
(v) When quoting Hadith Nabawi, one opens by saying, “The Prophet Muhammad (S.A.W) said…”.
(4b)
(i) Hadith Sahih (Authentic): This type of Hadith is highly reliable, featuring a strong, unbroken chain of trustworthy narrators with excellent memory, and a text free from defects or inconsistencies. The reliability of its narrators and the consistency of its content with other established Hadiths ensure its authenticity.
(ii) Hadith Hasan (Good Hadith): Hasan Hadiths are considered reliable and acceptable but not as strong as Sahih Hadiths. They have a generally trustworthy chain of narrators, though there may be minor issues with memory or precision. The text is sound and consistent with other Hadiths.
(iii) Hadith Da’if (Weak Hadith): This type has flaws in its chain of transmission or text, making it less reliable. Issues can include missing links in the chain, unreliable narrators, or contradictions in the text. Da’if Hadiths are generally not used for legal rulings but may be cited for moral teachings.
(iv) Hadith Mawdu’ (Fabricated Hadith): These are egregious, baseless forgeries that have been erroneously ascribed to the Prophet Muhammad. Such narrations have been proven false and hold no status in Shari’ah. Consequently, no legal rulings or religious teachings can be derived from Da’if and Mawdu’ Hadiths.
(v) Mutawatir (Consecutive): A Hadith reported by multiple narrators at different times, increasing its authenticity. The large number of narrators at each level of the chain makes it nearly impossible for the Hadith to be fabricated, providing a high degree of certainty.
(vi) Ahad (Isolated): A Hadith reported by a single narrator or a small group of narrators, making it less reliable compared to Mutawatir Hadiths. Ahad Hadiths can still be classified as Sahih, Hasan, or Da’if depending on the reliability of their narrators and the consistency of their text.
(vii) Marfu’ (Elevated): A Hadith attributed directly to the Prophet Muhammad (SAW) without any intermediary, providing a direct connection to the source. Marfu’ Hadiths are significant because they convey the Prophet’s own words, actions, or approvals.
(viii) Mursal (Loose): A Hadith attributed to the Prophet Muhammad (SAW) but with an incomplete chain of narrators. One or more narrators may be missing, typically the companion who directly heard it from the Prophet, making the Hadith less reliable.
(7ai)
Muslim faithful wished to travel to Mecca to perform the holy pilgrimage (Umrah), but they were not prepared for a confrontation with the Quraysh. Therefore, they sought a peaceful agreement with the pagans of Mecca. When the idolaters of Mecca prevented them from entering the city, the Muslim caravan, led by Prophet Muhammad, decided to stay at Hudaybiyyah and camp there. Upon hearing rumors that the Makkans were preparing for war, Prophet Muhammad (S.A.W) sent a message to the Quraysh, clarifying that they had not come to fight but to perform a peaceful pilgrimage.
(7aii) The Muslims would return to Medina that year and be permitted to perform the pilgrimage to Mecca the following year, staying for a period of three days.
(7b)
(PICK THREE ONLY)
(i) Earning of interest on loans had been prohibited.
(ii) Women should be honored and their rights should be given to them.
(iii) The homicide has been prohibited.
(iv) Muslims should engage in Da’wah activities.
(v) Every Muslim should teach others what he knows about Islam.
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