2025 NECO Language (Igbo, Hausa & Yoruba) Answers [1st July]

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Get Free Live 2025 NECO June/July Languages (Igbo, Hausa & Yoruba) Objectives and Theory Questions and Answers Free of Charge | NECO June/July Free Language (Igbo, Hausa & Yoruba) Questions and Answers EXPO Room (1st July, 2025).

NECO MAY/JUNE 2025 FREE LANGUAGES (IGBO, HAUSA & YORUBA) QUESTION AND ANSWER ROOM

Monday, 24th July 2025

• Hausa (Objective & Essay)
• 2:00 pm – 5:00 pm
• Igbo (Objective & Essay)
• 2:00 pm – 5:00 pm
• Yoruba (Objective & Essay)
• 2:00 pm – 5:00 pm
• Edo (Objective & Essay)
• 2:00 pm – 5:00 pm
• Efik (Objective & Essay)
• 2:00 pm – 5:00 pm
• Ibibio (Objective & Essay)
• 2:00 pm – 5:00 pm

A. 2025 NECO IGBO LANGUAGE ANSWERS:

NECO IGBO LANGUAGE OBJECTIVES (OBJ) ANSWERS

1-10: EBCADCDAEC
11-20: ACBBEDCACE
21-30: AEDBBAEDBA
31-40: EACCBABBBB
41-50: AAEECBBDEA
51-60: DAACBAACCD

NECO IGBO LANGUAGE THEORY (ESSAY) ANSWERS

(1a)
14 Afikpo Street
Ugwuaji,
Enugu State,
Naijiria.
Ọnwa July 1, 2025.

Nwanne m nwoke,
Kedu ka i mere? Obi dị m ụtọ na i nwere ahụ ike na ịdị mma ebe i nọ, na m na-arịọ ka Chineke na-echekwa gị ma na-edu gị ụzọ n’ihe niile i na-eme. Nwanne m, ihe mere m ji dee akwụkwọ a bụ iji kọọrọ gị nsogbu nchekwa na ọnọdụ nchedo anyị na Naijiria ugbu a ka i wee mara ihe na-eme ebe a.

Nwanne m, otu n’ime nnukwu nsogbu anyị na-eche ihu ugbu a bụ nsogbu ndị ohi na ndị mpụ na-emegharị na mpaghara n’obodo anyi a niile. Ha na-ejide ndị mmadụ n’ụzọ n’isi ụtụtụ ma ọ bụ n’abalị, na-achọ ego, na-ewe ụgbọ ala na ihe ndị ọzọ bara uru n’aka mmadụ. Ọtụtụ mgbe, ọ bụrụ na mmadụ enyeghị ha ego ma ọ bụ ihe ha chọrọ, ha nwere ike imerụ ya ahụ ma ọ bụ gbufuo onye ahụ n’ebe ahụ.

Ọzọkwa, nsogbu ndị Boko Haram ka na-aga n’ime obodo ndịda Naijiria, ebe ha na-ebute mgbawa na ịkụ ọtụtụ mmadụ n’efu. Ndị a anaghị atụ egwu onye ọ bụla, ha na-abanye n’ime obodo, gbawa ụlọ ndi mmadu ọkụ, kụọ ndi mmadụ duka duka, na-eme ka ọtụtụ ndị gbarapu ụlọ ha. Nke a emetụtala akụnụba obodo, n’ihi na ndị mmadụ na-atụ egwu ịga ahịa.

N’akụkụ ọzọ, nsogbu ndị Fulani herdsmen na ndị obodo ka na-abawanye. Ọtụtụ mgbe, ha na-abata n’ubi ndị mmadụ, na-eri ahịhịa na mkpụrụ osisi ndị mmadụ zụrụ site n’aka ike, mgbe ụfọdụ, ha na-ebute igbu na mmerụ ahụ n’ime obodo. Ihe a emeela ka ọtụtụ ndị kwụsị ịzụ ahịa na ịrụ ọrụ ubi, nke na-akpatakwa ọnwụnwa na ụjọ n’etiti obodo.

Nwanne m, nsogbu ndị a niile ka na-eme ka nchekwa na Naijiria sie ike. Ndị uwe ojii nke kwesịrị ichebe ndị mmadụ mgbe ụfọdụ na-emetụta ọnọdụ nchekwa nke ọma, n’ihi na ụfọdụ n’ime ha anaghị arụ ọrụ ha nke ọma, na-achọ ego n’aka ndị mmadụ n’ụzọ na-adịghị mma ma ọ bụ jiri ọrụ ha mee ihe ọjọọ.

N’ime obodo anyị, nsogbu nchekwa a emetụtala ọtụtụ azụmahịa na mmepe obodo. Ọtụtụ ụlọ ọrụ mechiela n’ihi na ndị mmadụ anaghịzi enwe ike ịga ahịa n’ụtụtụ ma ọ bụ n’abalị. Ndị mmadụ anaghị enwe ohere ịga ụlọ ekpere n’ụbọchị ụfọdụ, n’ihi egwu na ụjọ maka ndụ ha. Ndị mmadụ na-enwe mgbagwoju anya banyere ihe ga-eme n’echi, nke na-eme ka ndụ sie ike.

Maka nke a, anyị na-arịọ ka ọchịchị Naijiria rụọ ọrụ ike iji mee ka ọnọdụ nchekwa na nchekwa mmadụ dị mma. Anyị chọrọ ka e jiri igwe nchekwa ọhụrụ na usoro ọhụụ chekwa obodo anyị, ka ndị mmadụ nwee udo n’obi ma nwee ike ịga azụmahịa na ọrụ ha nke ọma. Anyị chọrọ ka e kwụsị mpụ na aghara n’obodo, ka obodo anyị wee bụrụ ebe nke ọma maka mmadụ niile.

Nwanne m, echegbula onwe gi, anyị na-achọ ka ọnọdụ a gbanwee, ma anyị nwere olile anya na ihe niile ga-adị mma. Biko nọrọ nke ọma ebe i nọ, na-echere ụbọchị gị nke ọma, na na Chineke ga-adịgide na-echekwa gị. Biko dee m ozi mgbe i nwetara akwụkwọ a ka m mara na i nwetara ozi a nke ọma.

Nwanne gị hụrụ gị n’anya,
Emeka. 

 

(VERSION II)

(1a)

               25 Ebigbo Crescent 
                New Layout, Enugu,
                Enugu State,
                Naijiria.
                Ọnwa July 1, 2025.

Nwanne m nwoke m,
         Ekele m diri gị ebe i nọ na obodo oyibo, na m na-arịọ ka Chineke na-echekwa gị n’ihe niile i na-eme kwa ụbọchị. Obi dị m ụtọ na i si otú ahụ were ike gụọ akwụkwọ ebe i nọ, iji nweta ihe ọmụma bara uru maka ọdịnihu gị. Ihe mere m ji dee akwụkwọ a bụ iji kọọrọ gị nsogbu nchedo anyị na-eche ihu na Naijiria ugbu a, ka i wee mara ihe na-eme na obodo gị, n’ihi na agwa bụ akụ.

Nwanne m, otu n’ime nsogbu kachasị ibu anyị na-eche ihu bụ nsogbu ndị ohi na mpụ na-emegharị aghara na obodo anyị. Ndị ohi na-ejide mmadụ n’ụzọ n’ehihie na abalị, na-ewe ego, ekwentị na ụgbọala, na ọtụtụ mgbe, ọ bụrụ na onye a jidere enweghị ihe ha chọrọ, ha nwere ike imerụ ya ahụ ma ọ bụ gbuo ya. Nke a emeela ka ndị mmadụ ghara inwe onwe ha iji jee ahịa ma ọ bụ na-eme njem n’ụbọchị na abalị.

Ọzọkwa, nsogbu ndị Boko Haram na ndị ndị ọzọ na-eme ihe ike ka na-enwe ike na mpaghara ndịda Naijiria. Ndị a na-ebute mgbawa, gbapụ mmadụ, kwụọ ụgbọ ala ọkụ, na-emebi ụlọ akwụkwọ na ụlọ ekpere. Ndị mmadụ na-agbaga n’ụlọ ha, na-ejide ụmụ ha ka ha ghara ịpụ n’ụlọ n’ihi ụjọ na egwu nke na-achị obodo anyị.

Nwanne m, nsogbu ndị Fulani herdsmen na-akwalitekwa enweghị nchekwa ebe a. Ha na-abata n’ubi ndị mmadụ, na-eri ahịhịa na mkpụrụ osisi, na mgbe ụfọdụ, na-akpata esemokwu na mmadu, na-enye mmerụ ahụ ma ọ bụ igbu mmadụ. Nke a emeela ka ndị mmadụ ghara ịrụ ọrụ ubi nke ọma, na-akpata ọnụ ahịa nri dị elu na ahịa.

Na mgbakwunye, nsogbu ndị ọjọọ nọ na ime ndi uwe ojii na ndi nchekwa obodo ndi ọzọ. Ụfọdụ ndị uwe ojii na ndị ndi ọzọ na-eme ihe ike, na-ewe ego n’aka ndị mmadụ, na-emegide ikike onye ọbụla nwere. Ha na-eji ọrụ ha eme ihe ike, mgbe ụfọdụ na-edebe mmadụ n’ụlọ mkpọrọ n’enweghị ikpe ezi uche dị na ya, nke na-eme ka ọtụtụ ndị ghara ịtụkwasị ha obi.

Nwanne m, ihe niile a emeela ka mmepe obodo anyị daa ogbenye, ndị mmadụ enweghị nchedo n’ụlọ ha, na ụmụaka anaghịzi agakwuru ụlọ akwụkwọ n’ihi ụjọ na enweghị nchekwa. Ọtụtụ ndị na-achọ mgbapụ na obodo oyibo ka ha nwee ike nweta ndụ ka mma, ma ọ bụ mee ka ụmụ ha mụta akwụkwọ na ebe nchekwa dị elu.

Anyị na-arịọ ka ọchịchị Naijiria na ndị ọrụ nchekwa chọpụta ụzọ ga-esi kwụsị ihe ike a. Ha kwesịrị ịkwalite usoro nchekwa, nyekwa ndị uwe ojii na ndị agha akụrụngwa dị mkpa iji chebe ndị obodo. Ọ bụrụ na nchekwa dị mma, mmepe ga-abịa, ndị mmadụ ga-enwe ike ịrụ ọrụ ha nke ọma, ụmụaka ga-alaghachi n’ụlọ akwụkwọ, na akụnụba ga-amalite ịgbasa na obodo.

Nwanne m, echegbula ebe i nọ, anyị na-agbasi mbọ ike maka ndụ ka mma n’ala anyị. M na-echekwa maka gị, na-atụ anya ụbọchị ga-adị mma ka i wee laa n’ụlọ, ka anyị wee nwee ekele maka ndụ ọma Chineke nyere anyị. Biko, dee m ozi ozugbo i nwetara akwụkwọ a ka m mara na ọ ruru gị nke ọma.

Ka Chineke gọzie gị ma chekwaa gị ebe i nọ.

            Ezigbo Nwanne gị,
           Nonso

(7)
Were mgbọ egbe m
Oge m nwụọrọ
Werekwa akpụkpọ ụkwụ m
Gosi ya n'iru 
Ndi uwa na-abia abia
Ha ga-aghọta
Na nnukwu nna nuru agha
Jirikwa ndu ya wee nụọ ya bụ agha maka ha
Udo nke ha na-enweta taa
Bu oke aja 
Nke nna nna anyị chụrụ

B. 2025 NECO YORUBA LANGUAGE ANSWERS:

NECO YORUBA LANGUAGE OBJECTIVES (OBJ) ANSWERS

1-10: EBDCCBDDDE
11-20: CEEBDCDAEA
21-30: DAEDCBCACE
31-40: EDBDCCCCDE
41-50: ACEBAABDED
51-60: AADABEBCAC

NECO YORUBA LANGUAGE THEORY (ESSAY) ANSWERS

 

 

 

Answers Loading..................................................

 

C. 2025 NECO HAUSA LANGUAGE ANSWERS:

NECO HAUSA LANGUAGE OBJECTIVES (OBJ) ANSWERS

1-10: BCCAECADCA
11-20: CAEECCDCCE
21-30: BEEADAAEDA
31-40: CBCCEACCAC
41-50: AEEEDAAAAA
51-60: BBCBBCCECC

NECO HAUSA LANGUAGE THEORY (ESSAY) ANSWERS

 

(3a) 
 "gaba" tana nufin sauti ko sauti da ake furtawa a matsayin wani ɓangare na kalma. Ana iya fahimtar ta a matsayin "sylable" a Turanci. 

(3b)
(i)Ma-ka-ran-ta: Kalmar "makaranta" tana da gaba huɗu: Ma, ka, ran, ta.
(ii)Ci-ka-ka-riya: Kalmar "cikakakariya" tana da gaba huɗu: Ci, ka, ka, riya.
(iii)Sa-na-'ar-wa: Kalmar "sana'arwa" tana da gaba huɗu: Sa, na, 'ar, wa.
(iv)Ta-ra-ya-ya: Kalmar "tarayaya" tana da gaba huɗu: Ta, ra, ya, ya.

(4a)
A nahawu, suna (noun) kalma ce da ake amfani da ita don kiran mutum, wuri, abu, dabba, ko ra'ayi. 


(4b) 
(i)Sunan Yanka: Wannan kalma ce ta nahawu mai nuna lakabi fitacce, kebantacce ga mai shi ko dai na mutum ko na wuri.

Misalai:
Buba, Binta, Katsina.

(ii)Sunan Jama'a;  Wannan suna ne da ake amfani da shi ga kowane irin mutum, wuri, ko abu gabaɗaya, ba tare da kebancewa ba.

Misalai:
Mutum, gari, tebur 

(6)
Zo, harmattan, kuma dawo da fararen shamuwa
Don su hadiye kaska da ke addabar shanu na
Waɗannan ranakun damina masu ƙura ne kawai ke haifar da tsetse
Kudaje masu ruri da watsewar garken shanu na masu zaman lafiya.
Zo, kai iskar Uguru mai sanyi
Wadda ke sanya ni rawar sanyi
Kuma in nannaɗe hannu na a wuyan na
Tun da daɗewa ban lura da kai ba.
Sai dai a halin yanzu da kake busawa
Idan ka zo ka tafi
Za mu tashi mu fuskanci wata sabuwar shekarar noma
Daga gefen murhu da aka jera da itace
Busassu kamar tukwane da aka gasa na yumbu
A shirye don fuskantar fari marar adadi na ruwan sama
Shekaru da shekaru kafin su sake karyewa.

(7)
Hukumar Jarrabawa ta Kasa (NECO) gwamnatin Tarayyar Najeriya ce ta kafa ta a shekarar 1999. Daga cikin ayyukan da aka dora wa Hukumar akwai gudanar da Jarrabawar Babbar Takardar Shaidar Makarantar Sakandare (SSCE) ga ɗaliban makaranta (na cikin gida) da kuma ɗalibai masu zaman kansu (na waje). Jarrabawar SSCE ta cikin gida tana gudana a watan Yuli ko Agusta yayin da jarrabawar ta waje ke gudana a watan Nuwamba ko Disamba na kowace shekara. Hukumar ta fara gudanar da waɗannan jarrabawa a shekarar 2000 ta amfani da manhajar karatu da Hukumar Bincike da Ci Gaban Ilimi ta Najeriya (NERDC) ta shirya.
Ma'aikatar Ilimi ta Tarayya ce ta ƙaddamar da sabon Tsarin Karatu na Ilimin Sakandare a ranar 14 ga Maris, 2011. Dangane da haka, sabon manhajar SSCE da aka kirkira zai fara aiki a watan Satumba na 2011, farawa da shekara ta farko ta babbar makarantar sakandare da kuma rukunin farko na masu riƙe da Takardar Shaidar Ilimin Farko. Wannan tsarin aiwatarwa ya kasance mai tsari ta hanyar shekara ta 2 zuwa shekara ta 3 har sai an kawar da tsohuwar SSCE a hankali. Rukunin farko sun kammala karatunsu tun watan Yuni na 2014.

(9a)
Sarautar gargajiya na nufin tsarin mulki ko shugabanci wanda aka gada daga kaka da kakanni, kuma ya dogara ne akan al'adu da ka'idojin gargajiya na wata al'umma ko kabila. Sarakunan gargajiya suna taka muhimmiyar rawa wajen kiyaye al'adu, zaman lafiya, da kuma al'amuran addini a cikin al'ummarsu.

(9b)
(i) Waziri: Waziri shine babban mai ba da shawara ga Sarki, kuma yana da alhakin gudanar da harkokin mulki da yawa a masarautar, kamar su harkokin kudi, shari'a, da kuma gudanar da ayyukan yau da kullum.
(ii) Zagi: Zagi shine mai shela ko mai gabatar da sako a masarautar. Yana da alhakin sanar da jama'a dokoki, sanarwa, da kuma kiran taro. Har ila yau, zagi na iya zama mai nishadantarwa ko mai yabon sarki da manyan mutane.
(iii) Alkali: Alkali shine mai shari'a a masarautar. Yana da alhakin sauraron shari'o'i da yanke hukunci bisa ga shari'ar Musulunci ko kuma al'adu da ka'idojin gargajiya na masarautar.
(iv) Jakadiya: Jakadiya mace ce mai muhimmanci a fadar Sarki, galibi tana da alaƙa da matan sarki ko kuma tana da alhakin wasu ayyuka na musamman a cikin gida ko kuma a fadar. Tana iya zama mai ba da shawara ga matan sarki ko kuma mai gudanar da wasu al'amuran mata a masarautar.

(10a)
Karin magana zance ne a dunkule ko a karye, wacce aka tsakaita ta, ta hanyar karya magana, wacce ake fada yau da gobe domin isar da sakon hikima da hankalta ga wanda aka fadamawa a cikin harshen Hausa. A takaice, karin magana magana ce ta hikima da ake amfani da ita don isar da darasi ko gaskiya a takaice da kuma nuna fasahar magana. 

(10b)
(i)"Da abun ne an raba niƙa da akuya." ; Wannan yana nufin cewa kowane abu yana da nasa mai shi ko kuma wanda ya cancanta da shi, kuma bai kamata a yi wa mutum aikin da bai dace da shi ba. 
(ii)"Zama wuri ɗaya tsautsayi, in ji kifi."; Wannan yana nuna muhimmancin motsi da kuma cewa zama a wuri guda na iya haifar da haɗari ko koma baya. 
(iii)"Cin danƙo har da su kaza." ; Wannan yana nufin cewa idan wani abu ya shafi kowa, kowa zai yi haƙuri da shi. 
(iv)"A koyaushe ba a rasa nono a ruga." ;Wannan yana nufin cewa ba a rasa taimako ko alheri a wajen mutanen kirki.

(Pick ONE out of 12 & 13)

(12)
Rayuwar Zinatu da Rahma a jami’a ta bambanta sosai a cikin littafin “Abin Da Kamar Wuya.” Zinatu ta kasance daliba mai sanin yakamata, mai tsoron Allah da kuma mai gaskiya a duk ayyukanta. Ta mayar da hankali sosai wajen karatu kuma bata yarda da shiga harkokin da za su iya bata mata suna ko kawo mata cikas ba. Haka kuma, Zinatu ba ta son shiga cikin tarukan da ba su da amfani ko zaman banza, tana da rikon addini da tarbiyya mai kyau.

A daya bangaren kuma, Rahma ta bambanta da Zinatu saboda ita tana da son yin shagala, tana bin abokai da saukin yarda da shawarwari, tana yawan halartar taruka da nishadi da kuma yin abubuwan da ba su dace da tarbiyya ba. Rahma ba ta mayar da hankali sosai wajen karatu kamar Zinatu, kuma tana da rauni wajen tsayawa kan gaskiya da kare kanta daga munanan abokai ko dabi'u na banza.

Saboda haka, bambanci tsakanin rayuwar Zinatu da Rahma a jami’a shi ne: Zinatu ta fi tsare mutuncinta, ta fi mai da hankali ga karatu da addini, yayin da Rahma ke yawan shagala da bin abokai da halartar abubuwan da ba su dace ba da kuma rashin tsayawa kan gaskiya.



(13)
A cikin littafin “Turmin Danya” na Katsina S.I., Alhaji Gabatari ya shahara wajen gudanar da harkokin sumogal da kwangila ta hanyar amfani da dabaru da shisshigi a cikin al’umma da gwamnati. Yana samun manyan kwangiloli ne ta hanyar amfani da cin hanci da rashawa, inda yake biyan jami’an gwamnati kudi don su ba shi kwangila ko su rufe masa ido idan ya aikata laifi. Bayan ya samu kwangila, Alhaji Gabatari baya cika ka’idojin kwangilar; yana rage inganci da adadin kayan da ake bukata, yana kokarin kashe kudin da yawa a rubutu, amma a aikace ba ya cika alkawari. Idan har aka sami bincike ko matsala, yana amfani da kudinsa da shahararsa wajen shawo kan jami’an tsaro ko kotu domin a rufe masa laifi ko a wanke shi.

A bangaren sumogal kuwa, Alhaji Gabatari yana hada kai da wasu masu aikata laifi da ‘yan daba wajen shigo da kaya ba tare da biyan haraji ko bin doka ba. Yakan keta iyaka da kaya da aka haramta ko kuma ya shigo da kaya fiye da adadin da doka ta kayyade. Hakanan, yana amfani da jami’an kwastam ko masu kula da iyaka ta hanyar ba su kudi domin su rufe masa ido. Hakan ya sa Alhaji Gabatari ya tara dukiya sosai cikin gaggawa, har ya samu matsayi da karfi a cikin al’umma, duk da cewa hanyoyin da yake bi suna cutar da tattalin arziki da ci gaban kasa. Wannan ya nuna cewa Alhaji Gabatari mutum ne mai dabara, amma ba mai tsoron Allah ko kishin kasa ba, domin yana amfani da damarsa ne wajen cutar da wasu don amfanuwa da kansa

 

 

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