Hatuwezi kukataa kwamba Waarabu wa kabla ya Uislamu walikuwa na uovu mwingi sana. Kwa kweli, maovu na makosa, ambayo akili huyakataa kabisa, yalienea miongoni mwa Waarabu wa kabla ya Uislamu, lakini hilo halikuweza kamwe kuficha kuwepo kwa fadhila zinazosifika sana, jambo linalostaajabisha, ambazo tunaweza kuzitaja zifuatazo:
We cannot deny that the pre-Islam Arabs had such a large bulk of evils. Admittedly, vices and evils, utterly rejected by reason, were rampant amongst the pre-Islam Arabs, but this could never screen off the surprise-provoking existence of highly praiseworthy virtues, of which we could adduce the following:
1. Ukarimu: Walikuwa wakishindana wao kwa wao katika ukarimu na kujivunia sana jambo hilo. Karibu nusu ya urithi wao wa mashairi ulijitolea kueleza sifa na utukufu unaohusishwa na kumkirimu mgeni. Walikuwa wakarimu na wenye ukarimu mpaka kupita kiasi. Wangeweza kutoa chakula chao wenyewe kwa mgeni aliyekuwa na baridi au njaa. Hawakusita kubeba mzigo mzito wa diya na majukumu yanayohusiana nayo ili kuzuia kumwagika kwa damu, na kwa sababu hiyo walistahili sifa na mashairi ya kuwasifu.
1. Hospitality: They used to emulate one another at hospitality and take utmost pride in it. Almost half of their poetry heritage was dedicated to the merits and nobility attached to entertaining one’s guest. They were generous and hospitable on the point of fault. They would sacrifice their private sustenance to a cold or hungry guest. They would not hesitate to incur heavy blood-money and relevant burdens just to stop blood-shed, and consequently merit praise and eulogy.
2. Katika muktadha wa ukarimu, zilijitokeza tabia zao za pamoja za kunywa mvinyo, ambayo ilichukuliwa kuwa njia ya kutokana na ukarimu na kuonyesha ukaribishaji wageni. Kunywa mvinyo kulikuwa chanzo halisi cha fahari kwa Waarabu wa kipindi kabla ya Uislamu. Washairi wakubwa wa zama hizo hawakuwahi kusahau kujumuisha katika mashairi yao ya kusimamishwa mistari mizuri zaidi iliyojaa majivuno na sifa za karamu za ulevi. Hata neno 'zabibu' katika Kiarabu ni sawa na neno 'ukarimu' kwa matamshi na tahajia. Kamari pia ilikuwa desturi nyingine yao iliyohusishwa kwa karibu na ukarimu, kwa kuwa faida zake daima zilitolewa kwa sadaka. Hata Qur'ani Tukufu haipuuzi manufaa yanayotokana na kunywa mvinyo na kamari, lakini pia inasema,
2. In the context of hospitality, there springs up their common habits of drinking wine which was regarded as a channel branching out of generosity and showing hospitality. Wine drinking was a genuine source of pride for the Arabs of the pre-Islamic period. The great poets of that era never forgot to include their suspending odes the most ornate lines pregnant with boasting and praise of drinking orgies. Even the word ‘grapes’ in Arabic is identical to generosity in both pronunciation and spelling. Gambling was also another practice of theirs closely associated with generosity since the proceeds would always go to charity. Even the Noble Qur’ân does not play down the benefits that derive from wine drinking and gambling, but also says,.
"Na dhambi zao ni kubwa kuliko faida yao."
“And the sin of them is greater than their benefit.” [2:219].
3. Kutimiza ahadi: Kwa Mwarabu, kutoa ahadi kulimaanisha kujiweka katika deni. Hakuwahi kusita kutoa uhai wa watoto wake au kuharibu familia yake kwa ajili tu ya kudumisha mapokeo ya kina ya kutimiza ahadi. Fasihi ya kipindi hicho imejaa hadithi zinazoonyesha sifa hii.
3. Keeping a covenant: For the Arab, to make a promise was to run into debt. He would never grudge the death of his children or destruction of his household just to uphold the deep-rooted tradition of covenant-keeping. The literature of that period is rich in stories highlighting this merit.
4. Hisia ya heshima na kukataa dhuluma: Sifa hii ilitokana hasa na ushujaa wa kupindukia, hisia kali ya kujithamini na haraka ya hasira. Mwarabu alikuwa daima akiasi dhidi ya dalili yoyote ndogo ya udhalilishaji au uvivu. Hangesita kujitoa mhanga ili kulinda hisia zake za heshima ambazo zilikuwa macho daima.
4. Sense of honour and repudiation of injustice: This attribute stemmed mainly from excess courage, keen sense of self-esteem and impetuosity. The Arab was always in revolt against the least allusion to humiliation or slackness. He would never hesitate to sacrifice himself to maintain his ever alert sense of self-respect.
5. Nia thabiti na azma ya kweli: Mwarabu hangeacha njia yoyote inayoelekea kwenye jambo la fahari au hadhi ya heshima, hata kama ingemgharimu maisha yake.
5. Firm will and determination: An Arab would never desist an avenue conducive to an object of pride or a standing of honour, even if it were at the expense of his life.
6. Uvumilivu, ustahimilivu na upole: Mwarabu alikuwa akithamini sana sifa hizi, na haishangazi, kwa kuwa maisha yake yaliyojengwa juu ya papara na ujasiri yalikosa sifa hizi kwa huzuni kubwa.
6. Forbearance, perseverance and mildness: The Arab regarded these traits with great admiration, no wonder, his impetuosity and courage-based life was sadly wanting in them.
7. Maisha safi na rahisi ya Kibedui, bado yasiyoharibiwa na mapambo ya mwonekano wa mijini unaodanganya, yalikuwa chanzo kikuu cha tabia yake ya ukweli na uaminifu, na kujitenga mbali na fitina na hila.
7. Pure and simple bedouin life, still untarnished with accessories of deceptive urban appearances, was a driving reason to his nature of truthfulness and honesty, and detachment from intrigue and treachery.
Maadili haya ya thamani kubwa pamoja na nafasi nzuri ya kijiografia ya Arabia ndiyo kwa hakika yalikuwa sababu zilizosababisha kuchaguliwa kwa Waarabu kubeba jukumu la kuufikisha Ujumbe (wa Uislamu) na kuwaongoza wanadamu katika mwelekeo mpya wa maisha.
Such priceless ethics coupled with a favourable geographical position of Arabia were in fact the factors that lay behind selecting the Arabs to undertake the burden of communicating the Message (of Islam) and leading mankind down a new course of life.
Kuhusiana na hili, maadili haya yenyewe, ingawa yana madhara katika baadhi ya maeneo na yanahitaji kurekebishwa katika baadhi ya vipengele, yalikuwa na thamani kubwa sana kwa ustawi wa mwisho wa jamii ya binadamu, na Uislamu umeyatekeleza kikamilifu.
In this regard, these ethics per se, though detrimental in some areas, and in need of rectification in certain aspects, were greatly invaluable to the ultimate welfare of the human community and Islam has did it completely.
Maadili yenye thamani kubwa zaidi, baada ya kutimiza ahadi, bila shaka yalikuwa ni hisia zao za kujiheshimu na azma yao thabiti, sifa mbili za kibinadamu zisizoweza kukosekana katika kupambana na uovu na kuondoa uchafu wa kimaadili upande mmoja, na katika kuanzisha jamii nzuri inayozingatia haki upande mwingine. Kwa kweli, maisha ya Waarabu katika kipindi cha kabla ya Uislamu yalikuwa tajiri kwa fadhila nyingine nyingi ambazo hatuhitaji kuzitaja kwa sasa.
The most priceless ethics, next to covenant-keeping, were no doubt their sense of self-esteem and strong determination, two human traits indispensable in combatting evil and eliminating moral corruption on the one hand, and establishing a good and justice-orientated society, on the other. Actually, the life of the Arabs in the pre-Islamic period was rich in other countless virtues we do not need to enumerate for the time being.