Wata al'ada ta duba-duba ta Larabawa kuma ita ce jefa Azlam (watau kibiyoyi marasa gashi, waɗanda suna da iri uku: ɗaya yana nuna 'eh', ɗaya 'a'a', na uku kuwa babu komai a jikinsa), waɗanda suke yi a al'amura masu muhimmanci kamar tafiya, aure da makamantansu. Idan kibiya ta nuna 'eh', sai su aikata; idan 'a'a', sai su jinkirta zuwa shekara mai zuwa. Akwai wasu nau'o'in Azlam da ake jefawa domin ruwa, diyyar kisa, ko kuma su nuna 'daga gare ka', 'ba daga gare ka ba', ko 'Mulsaq' (wanda aka haɗa). Idan an yi shakku game da nasaba, sai su koma wurin gunkin Hubal, tare da kyautar raƙuma ɗari ga mai jefa kibiyoyin. Kibiyoyin kaɗai ne sai su yanke irin dangantakar.
Idan kibiya ta nuna (daga gare ka), to sai a yanke cewa yaron na cikin kabilar; idan ta nuna (daga wasu), sai a ɗauke shi a matsayin aboki kawance; amma idan (haɗaɗɗe) ya bayyana, mutumin zai riƙe matsayinsa, sai dai ba zai sami nasaba ko yarjejeniyar kawance ba.
Another divinatory tradition among the Arabs was casting of Azlam (i.e. featherless arrows which were of three kinds: one showing ‘yes’, another ‘no’ and a third was blank) which they used to do in case of serious matters like travel, marriage and the like. If the lot showed ‘yes’, they would do, if ‘no’, they would delay for the next year. Other kinds of Azlam were cast for water, blood-money or showed ‘from you’, ‘not from you’, or ‘Mulsaq’ (consociated). In cases of doubt in filiation they would resort to the idol of Hubal, with a hundred-camel gift, for the arrow caster. Only the arrows would then decide the sort of relationship.If the arrow showed (from you), then it was decided that the child belonged to the tribe; if it showed (from others), he would then be regarded as an ally, but if (consociated) appeared, the person would retain his position but with no lineage or alliance contract.
Wannan ya yi kama da caca da kuma harbin kibiya, wadda ta hanyarta suke raba naman raƙuman da suka yanka bisa wannan al'ada.
This was very much like gambling and arrow-shafting whereby they used to divide the meat of the camels they slaughtered according to this tradition.
Haka kuma sun kasance suna da zurfafan yarda da labaran masu duba gaibu, masu bokaye da masu nazarin taurari. Mai duba gaibu yana kasuwanci da hasashen abubuwan da za su faru nan gaba, yana kuma da’awar sanin sirrikan boye, yana da aljanu masu biyayya da ke isar masa da labarai. Wasu masu duba gaibu sun yi da’awar cewa suna iya bayyana abin da ba a sani ba ta hanyar wata baiwa da aka ba su, yayin da wasu bokaye kuma suka yi alfahari da cewa suna iya tona asirai ta hanyar tsari na dalili da sakamako, wanda zai kai ga gano kayan da aka sata, wurin da aka yi sata, dabba da ta bata, da makamantan haka. Mai nazarin taurari yana cikin rukuni na uku, wanda yakan lura da taurari, ya kuma lissafta motsinsu da hanyoyin zagayawarsu, ta haka yake hasashen abin da zai faru nan gaba. Amincewa da waɗannan labarai shaida ce ta yarda da su, wacce ta ba da muhimmanci na musamman ga motsin wasu taurari dangane da ruwan sama.
Moreover, they used to have a deep conviction in the tidings of soothsayers, diviners and astrologers. A soothsayer used to traffic in the business of foretelling future events and claim knowledge of private secrets and having jinn subordinates who would communicate the news to him. Some soothsayers claimed that they could uncover the unknown by means of a granted power, while other diviners boasted they could divulge the secrets through a cause-and-effect-inductive process that would lead to detecting a stolen commodity, location of a theft, a stray animal, and the like. The astrologer belonged to a third category who used to observe the stars and calculate their movements and orbits whereby he would foretell the future. Lending credence to this news constituted a clue to their conviction that attached special significance to the movements of particular stars with regard to rainfall.
Imani ga alamomi a matsayin abin da ke nuni da al'amuran nan gaba ya kasance, babu shakka, a tsakanin Larabawa. Wasu kwanaki da watanni da wasu dabbobi musamman ana ɗaukar su a matsayin abin tsoro da shu'umci. Haka kuma sun yi imani cewa ruhin wanda aka kashe zai yi shawagi a cikin jeji, kuma ba zai taɓa samun hutu ba sai an ɗauki fansa. Camfi ya yi yawa sosai. Idan barewa ko tsuntsu, a lokacin da aka sake shi, ya juya zuwa dama, to abin da suka tafi a kansa za a ɗauka a matsayin mai albarka; in ba haka ba, za su yi takaici su hana kansu bin sa. Mutanen zamanin jahiliyya, duk da imaninsu ga camfi, sun riƙe wasu daga cikin al'adun Ibrahim, kamar sadaukarwa ga Harami mai tsarki, zagayawa da Ka'aba, kiyaye aikin hajji, tsayuwar Arafah da miƙa hadaya. Dukkan waɗannan an kiyaye su sosai, duk da wasu sabbin abubuwa da suka gurɓata waɗannan ibadu masu tsarki. Quraishawa, alal misali, saboda girman kai, da jin cewa sun fi sauran kabilu, da alfahari da kasancewarsu masu kula da Ka'aba, sukan ƙauracewa zuwa Arafah tare da jama'a, maimakon haka sukan tsaya a Muzdalifah. Al-Qur'ani mai girma ya tsawata musu ya kuma ce musu:
The belief in signs as betokening future events, was, of course common among the Arabians. Some days and months and particular animals were regarded as ominous. They also believed that the soul of a murdered person would fly in the wilderness and would never rest at rest until revenge was taken. Superstition was rampant. Should a deer or bird, when released, turn right then what they embarked on would be regarded auspicious, otherwise they would get pessimistic and withhold from pursuing it. People of pre-Islamic period, whilst believing in superstition, they still retained some of the Abrahamic traditions such as devotion to the Holy Sanctuary, circumambulation, observance of pilgrimage, the vigil on ‘Arafah and offering sacrifices, all of these were observed fully despite some innovations that adulterated these holy rituals. Quraish, for example, out of arrogance, feeling of superiority to other tribes and pride in their custodianship of the Sacred House, would refrain from going to ‘Arafah with the crowd, instead they would stop short at Muzdalifah. The Noble Qur’ân rebuked and told them:
"Sa'an nan ku tashi daga inda mutane ke tashi daga gare shi." [2:199}.
• “Then depart from the place whence all the people depart.” [2:199}.
Wani bidi'a ne kuma, wadda aka kafa sosai a cikin al'adunsu na zamantakewa, wadda ta tanadi cewa ba za su ci busasshiyar yogurt ko narkakken kitse ba, kuma ba za su shiga alfarwa da aka yi da gashin rakumi ba, ko neman inuwa sai a cikin gida da aka yi da tubalin laka, muddin suna kan niyyar aikin Hajji. Haka kuma, saboda wani kuskure mai zurfi da aka kafa a cikinsa, sun hana maniyyata, sai mazauna Makka, shiga da abincin da suka kawo lokacin da suke son yin Hajji ko Umra.
Another heresy, deeply established in their social tradition, dictated that they would not eat dried yoghurt or cooked fat, nor would they enter a tent made of camel hair or seek shade unless in a house of adobe bricks, so long as they were committed to the intention of pilgrimage. They also, out of a deeply-rooted misconception, denied pilgrims, other than Makkans, access to the food they had brought when they wanted to make pilgrimage or lesser pilgrimage.
Sun umarci maziyartan da suka zo daga wajen Makka su yi tawaf da Ka'aba cikin tufafin Quraishawa, amma idan ba su iya samunsu ba, maza su yi tawafin tsirara, mata kuma su yi shi da wani yanki na zane kawai don rufe farjinsu. Allah ya ce a wannan batu:
They ordered pilgrims coming from outside Makkah to circumambulate Al-Ka‘bah in Quraish uniform clothes, but if they could not afford them, men were to do so in a state of nudity, and women with only some piece of cloth to hide their groins. Allâh says in this concern:
"Ya ku ’ya’yan Adam! Ku ɗauki adon ku (ta hanyar sanya tufafinku masu tsabta) yayin sallah [da kuma yin ṭawāf a kewayen Ka‘aba]." [7:31].
• “O Children of Adam! Take your adornment (by wearing your clean clothes), while praying [and going round (the Tawaf of) the Ka‘bah". [7:31].
Idan maza ko mata sun kasance masu karimci har suka yi Dawafi a Ka'aba cikin tufafinsu, sai su jefar da su har abada bayan sun gama Dawafin.
If men or women were generous enough to go round Al-Ka‘bah in their clothes, they had to discard them after circumambulation for good.
Sa'ad ɗin mutanen Makka a lokacin da suke cikin yanayin ihram don aikin Hajji ko Umra, ba sa shiga gidajensu ta ƙofofi, sai dai ta ramukan da suke haƙowa a bayan bango. Suna ɗaukar irin wannan ɗabi'a a matsayin ayyukan taƙawa da tsoron Allah. Al-Qur'ani ya hana wannan al'ada:
• "Ba aikin alheri (birr) ba ne ku shiga gidaje ta bayansu, amma alheri (shi ne halin) wanda ya ji tsoron Allah. Don haka ku shiga gidaje ta ƙofofinsu, kuma ku ji tsoron Allah don ku samu rabauta." [2:189].
When the Makkans were in a pilgrimage consecration state, they would not enter their houses through the doors but through holes they used to dig in the back walls. They used to regard such behaviour as deeds of piety and god-fearing. This practice was prohibited by the Qur’ân: • “It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allâh. So enter houses through their proper doors, and fear Allâh that you may be successful.” [2:189].
Haka rayuwar addini take a Larabawa, ta shirka, bautar gumaka da camfi. Sai dai Yahudanci, Kiristanci, Majusanci da Sabiyanci sun sami hanyar shiga Larabawa cikin sauki.
Such was the religious life in Arabia, polytheism, idolatry, and superstition. Judaism, Christianity, Magianism and Sabianism, however, could find their ways easily into Arabia.