NECO 2025/2026 IRS Obj & Theory Answers

IRS OBJ

1-10: ADAEECEDCA

11-20: AEEBEDACAE

21-30: BCABACBADD

31-40: BBCAEBDEBA

41-50: CBCCBEEADB

51-60: BDBAACEACB

Completed

(1a) 

(1b)

In the name of Allah, Most Gracious, Most Merciful.

(i) Say, (Prophet) “O disbelievers,

(ii) I do not worship what you worship.

(iii) Nor are you worshippers of what I worship.

(iv) Nor will I be a worshipper of what you worship.

(v) Nor will you be worshippers of what I worship.

(vi) For you is your religion, and for me is my religion.”

(1c)

(i) It teaches Muslims to disassociate themselves from the beliefs and practices of disbelievers.

(ii) It emphasizes the importance of keeping Islam pure and not mixing it with false beliefs.

(iii) It shows how Muslims should relate peacefully with non-Muslims without compromising their religion.

(2a)

Tafsir: It is the science of explaining the meanings of the Quranic verses and their implications, providing context, and elucidating their legal, linguistic, and spiritual dimensions.

(2b)

(i) Tafsir al-Qur’an bi al-Qur’an (Interpretation of the Quran by the Quran): This involved understanding a verse of the Quran by referring to other related verses within the Quran itself that clarify or elaborate on its meaning.

(ii) Tafsir al-Qur’an bi al-Sunnah (Interpretation of the Quran by the Sunnah): This involved the Prophet (SAW) explaining the meaning of Quranic verses through his sayings (Hadith), actions, or tacit approvals (Sunnah). The companions would often ask the Prophet for clarification on verses, and his responses formed a primary source of Tafsir.

(2c)

(i) Abdullah ibn Mas’ud (رضي الله عنه)

(ii) Abdullah ibn Abbas (رضي الله عنه)

(iii) Ubayy ibn Ka’b (رضي الله عنه)

(iv) Ali ibn Abi Talib (رضي الله عنه)

(3a)

 “إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوْ امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إلَى مَا هَاجَرَ إلَيْهِ”. 

(3b)

(i)Actions are judged by their intentions, emphasizing that the inner purpose behind an act is paramount in Islam.

(ii)Individuals will receive the reward corresponding to what they intended, whether it’s for worldly gain or for the sake of Allah and His Messenger.

(iii)It distinguishes between actions performed purely for divine pleasure and those done for material or personal benefits, highlighting the different outcomes for each.

(4a) 

Hadithul Qudsi is a sacred saying of the Prophet Muhammad (SAW) in which he conveys a message from Allah, but in his own words. It is a form of divine message that is not part of the Qur’an but carries spiritual and moral teachings from Allah.

(4b) 

(PICK FOUR ONLY)

(i) Hadith explains and interprets the teachings of the Qur’an.

(ii) It serves as a major source of Islamic law after the Qur’an.

(iii) Hadith guides Muslims in daily life, worship, and moral behavior.

(iv) It preserves the sayings, actions, and approvals of the Prophet Muhammad (SAW).

(v) Hadith helps Muslims understand the practical application of Islamic teachings.

(4c)

-Isnad-

Isnad is the chain of narrators who transmitted a Hadith from the Prophet Muhammad (SAW) down to the collector. It helps to determine the authenticity of a Hadith.

-Matn-

Matn is the actual content or wording of the Hadith. It refers to the part that contains the message, teachings, or actions of the Prophet (SAW) after the chain of narrators ends.

(4a) 

Hadithul Qudsi is a sacred saying of the Prophet Muhammad (SAW) in which he conveys a message from Allah, but in his own words. It is a form of divine message that is not part of the Qur’an but carries spiritual and moral teachings from Allah.

(4b) 

(PICK FOUR ONLY)

(i) Hadith explains and interprets the teachings of the Qur’an.

(ii) It serves as a major source of Islamic law after the Qur’an.

(iii) Hadith guides Muslims in daily life, worship, and moral behavior.

(iv) It preserves the sayings, actions, and approvals of the Prophet Muhammad (SAW).

(v) Hadith helps Muslims understand the practical application of Islamic teachings.

(4c)

-Isnad-

Isnad is the chain of narrators who transmitted a Hadith from the Prophet Muhammad (SAW) down to the collector. It helps to determine the authenticity of a Hadith.

-Matn-

Matn is the actual content or wording of the Hadith. It refers to the part that contains the message, teachings, or actions of the Prophet (SAW) after the chain of narrators ends.

(5a)

-Niyyah (Intention): Make the intention to perform the Maghrib prayer (e.g., “I intend to pray the Maghrib prayer, three rak’ahs, for the sake of Allah”). 

-Takbiratul Ihram: Raise hands to the shoulders or earlobes and say “Allahu Akbar” (Allah is the Greatest), initiating the prayer. 

-Qiyam (Standing): Stand upright, placing the right hand over the left on the chest or below the navel. 

-Recitation: Recite Surah Al-Fatiha, followed by another short Surah or verses from the Quran. In Maghrib, the first two Raka’ahs are recited audibly.

-Ruku’ (Bowing): Say “Allahu Akbar,” then bow down, placing hands on the knees with a straight back. Recite “Subhana Rabbiy-al-‘Adheem” (Glory be to my Lord, the Great) at least three times.

-Qawmah (Standing from Ruku’): Rise from Ruku’ saying “Sami’ Allahu liman hamidah” (Allah hears those who praise Him), followed by “Rabbana walakal Hamd” (Our Lord, to You be all praise). 

-Sujud (Prostration): Say “Allahu Akbar” and prostrate, placing the forehead, nose, palms, knees, and toes on the ground. Recite “Subhana Rabbiy-al-A’la” (Glory be to my Lord, the Most High) at least three times.

-Jalsah (Sitting between two Sujud): Say “Allahu Akbar” and sit up from prostration, resting on the feet or sitting on the left foot with the right foot upright. 

-Second Sujud: Say “Allahu Akbar” and perform a second prostration, again reciting “Subhana Rabbiy-al-A’la” at least three times. 

-Standing for Second Raka’ah: Say “Allahu Akbar” and stand up to begin the second Raka’ah.

(5bi)

(i) Niyyah (Intention).

(ii) Qiyam (Standing).

(5bii)

(i) Recitation of a short Surah after Al-Fatiha.

(ii) Raising hands during Takbiratul Ihram.

(5biii)

(i) Placing the right hand over the left during Qiyam.

(ii) Reciting “Rabbana walakal Hamd” after “Sami’ Allahu liman hamidah”.

(6a)

(i) Shirk al-Akbar (Major Shirk): This involves openly associating partners with Allah in worship, belief, or attributes. Examples include worshipping idols, graves, or prophets, or believing that someone other than Allah has the power to create, sustain, or benefit/harm independently. This type of Shirk is considered the gravest sin in Islam and is unforgivable if one dies without repenting from it.

(ii) Shirk al-Asghar (Minor Shirk): This involves actions or intentions that, while not outright associating partners with Allah, diminish the purity of Tawhid (Oneness of Allah). Examples include showing off in acts of worship (riya’), swearing by other than Allah, or attributing success or failure solely to worldly means without acknowledging Allah’s ultimate decree. While less severe than major Shirk, it is still a serious sin that can lead to major Shirk if not addressed.

(6b)

(i) Recognizing the diverse roles of angels, such as carrying divine messages, protecting believers, and interceding for them, strengthens a Muslim’s appreciation for Allah’s intricate system and His care for creation.

(ii) Believing in angels, who are constantly recording deeds and carrying out Allah’s commands, fosters a sense of being observed by Allah and increases a Muslim’s motivation to do good and avoid evil.

(6c)

(i) Carrying divine messages (Wahy): Angels like Jibreel (Gabriel) are responsible for delivering revelations from Allah to His prophets.

(ii)Recording deeds: Angels known as Kiraman Katibin record the good and bad deeds of humans.

(iii) Protecting believers: Some angels are assigned to protect individuals from harm, by Allah’s permission.

(iv) Taking souls at death: The Angel of Death (Malak al-Mawt) and his assistants are responsible for taking the souls of individuals at the time of their death.

(v) Glorifying and worshipping Allah: Angels are constantly engaged in the remembrance and glorification of Allah, without ever tiring or disobeying.

(7ai)

Khadijah bint Khuwaylid was a wealthy and respected businesswoman in Mecca. She hired Prophet Muhammad (SAW) to manage her trade caravans due to his honesty and integrity. Impressed by his character, she proposed marriage to him through her friend Nafisah. Prophet Muhammad (SAW) accepted, and the marriage was solemnized with the consent of her uncle, Amr ibn Asad, and his own uncle, Abu Talib.

(7aii)

(i) Aisha bint Abi Bakr

(ii) Sawda bint Zam’a

(iii) Hafsa bint Umar

(iv) Umm Salama (Hind bint Abi Umayya)

(7b)

(i) Muslims’ desire to intercept the Quraish caravan: The Muslims sought to intercept a wealthy caravan led by Abu Sufyan as a form of retribution for the persecution and confiscation of their property in Mecca.

(ii) Quraish’s determination to protect their caravan and avenge losses: The Quraish, upon learning of the Muslim’s intentions, mobilized a large army to protect their caravan and also to seek revenge for previous skirmishes and the perceived threat to their trade routes.

(iii) The growing tension and animosity between Mecca and Medina: The migration of Muslims to Medina and the establishment of the Islamic state there had created significant political and economic tension with the Quraish in Mecca, leading to a series of confrontations.

(8a)

(i) When he speaks, he lies.

(ii) When he makes a promise, he breaks it.

(iii) When he is entrusted with something, he betrays the trust.

(8b)

(i) Amanah: Trustworthiness, honesty, and fulfilling responsibilities and duties entrusted to one, whether by God or by people. It encompasses all forms of trusts, including material possessions, secrets, and positions of authority.

(ii) Sabr: Patience, perseverance, and steadfastness in the face of adversity, hardship, and challenges. It involves enduring difficulties without complaint and remaining firm in one’s faith and actions.

(iii) Taqwa: God-consciousness, piety, and fearing Allah by abstaining from sins and fulfilling His commands. It implies a state of constant awareness of Allah’s presence and striving to live a life that pleases Him.

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