Arablar orasida yana bir folbinlik an'anasi azlam (ya'ni patsiz o'qlar) bilan fol ochish edi. Bu o'qlar uch xil bo'lib: biri "ha"ni, biri "yo'q"ni, uchinchisi esa bo'sh bo'lib, ular safar, nikoh va shunga o'xshash jiddiy ishlarda ishlatilardi. Agar fol "ha" chiqsa, ish qilinardi; "yo'q" chiqsa, ishni keyingi yilga qoldirishardi. Azlamning boshqa turlari suv topish, qon puli yoki "sendan" va "sendan emas" yoki "Mulsaq" (birlashgan) degan natijalar uchun tashlanardi. Nasab borasida shubha tug'ilganda, ular Hubal butiga yuz tuya hadya qilib, o'q tashlovchi uchun murojaat qilishardi. Shunda munosabat turini faqat o'qlar hal qilardi. Agar o'q "sendan" chiqsa, bola qabilaga mansub deb hisoblanardi; agar "boshqalardan" chiqsa, u ittifoqdosh sanalardi; agar "birlashgan" chiqsa, odam o'z o'rnida qolardi, ammo nasabi va ittifoq shartnomasi bo'lmasdi.
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.
Bu, ular so'yib yuborgan tuyalarning go'shtini shu odat bo'yicha taqsimlashda qo'llangan qimor va o'qlarni bo'lishga (qur'a tashlashga) o'xshash ish edi.
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.
Bundan tashqari, ular folbinlar, folgo'ylar va yulduzshunoslarning xabarlariga chuqur ishonardilar. Folbin kelajakdagi voqealarni oldindan aytish bilan shug'ullanar va yashirin sirlarni bilishini da'vo qilardi, uning jinlardan iborat yordamchilari bo'lib, unga xabarlarni yetkazib berar, deb hisoblanardi. Ba'zi folbinlar berilgan kuch orqali noma'lum narsalarni ochish mumkinligini da'vo qilardi, boshqa folgo'ylar esa sabab-natija bo'yicha induktiv jarayon orqali o'g'irlangan mol, o'g'irlik joyi, adashgan hayvon va shunga o'xshash narsalarni aniqlashga qodirman, deb maqtanardilar. Yulduzshunos esa uchinchi toifaga mansub bo'lib, yulduzlarni kuzatar, ularning harakatlari va orbitalarini hisoblar va shu tariqa kelajakni oldindan aytardi. Bu xabarlarga ishonish ularning muayyan yulduzlarning harakatlariga yomg'ir yog'ishi bilan bog'liq alohida ahamiyat beradigan e'tiqodlarining belgisi edi.
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.
Arablar orasida belgilar kelajakdagi voqealarni bildiradi, degan ishonch, albatta, keng tarqalgan edi. Ba'zi kunlar, oylar va muayyan hayvonlar shum hisoblanardi. Ular, shuningdek, o'ldirilgan odamning ruhi sahroda uchib yurishiga va o'ch olinmaguncha hech qachon tinchlanmasligiga ishonardilar. Xurofot avj olgan edi. Agar ozod qilingan kiyik yoki qush o'ngga burilsa, qilmoqchi bo'lgan ishi baxtli deb hisoblanardi; aks holda ular ruhan tushkunlikka tushib, uni davom ettirishdan tiyilardilar. Johiliyat davri odamlari xurofotga ishongan holda, Ibrohim (a.s.) an'analarining ba'zi qismlarini ham saqlab qolgan edilar: Muqaddas Haramga sig'inish, tavof qilish, haj ibodatini ado etish, 'Arafa kuni tunab qolish va qurbonlik qilish kabi odatlar to'liq bajarilardi, garchi bu muqaddas marosimlarni buzadigan ba'zi bid'atlar ham bor edi. Masalan, Quraysh kabilasi o'zgalardan ustun ekanliklari va Muqaddas Uyning xizmatchilari ekanliklari bilan mag'rurlanib, kibrga berilib, odamlar bilan birga 'Arafotga bormas, aksincha, Muzdalifa'da to'xtab qolardi. Qur'oni Karim ularni qoralab, shunday dedi:
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:
"Keyin, barcha odamlar tarqaladigan joydan siz ham tarqaling." [2:199}.
• “Then depart from the place whence all the people depart.” [2:199}.
Yana bir bid'at bo'lib, ularning ijtimoiy an'anasiga chuqur singib ketgan edi: ular hajga niyat qilgan paytda quritilgan qatiq va pishirilgan yog'ni yemaslik, tuya junidan tikilgan chodirga kirmaslik hamda faqat loydan qurilgan uyda bo'lmasa soyada dam olmaslik kerak, deb hisoblashardi. Shuningdek, chuqur ildiz otgan noto'g'ri tushuncha tufayli ular Makkadan bo'lmagan ziyoratchilarning, hajni yoki umrani ado etmoqchi bo'lganlarida, o'zlari bilan olib kelgan oziq-ovqatdan foydalanishiga yo'l qo'yishmasdi.
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.
Ular Makkadan tashqaridan kelgan hojilarga Quraysh kiyimida Ka‘bani tavof qilishni buyurardilar, lekin agar ular bunga qurbi yetmasa, erkaklar yalang‘ochlikda tavof qilishlari, ayollar esa sonlarini yashirish uchun faqat biron bir mato parchasi bilan tavof qilishlari kerak edi. Bu masalada Alloh taolo shunday deydi:
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:
• “Ey Odam farzandlari! Har bir ibodat (namoz va tavof) paytida o‘zingizni zeb-ziynat bilan bezang (ya’ni toza kiyimlaringizni kiying)”. [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].
Erkak yoki ayollar saxiylik qilib, kiyimlari bilan Ka'baning atrofini tavof qilsalar, tavofdan keyin ularni butunlay tashlab yuborishlari kerak edi.
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.
Makkalik kishilar ihrom holatida bo‘lganlarida uylariga eshiklar orqali kirmas, balki orqa devorlarida qazib olgan teshiklar orqali kirishardi. Ular bunday xulqni taqvo va Allohdan qo‘rqishning amallari deb hisoblashardi. Bu odat Qur’on tomonidan taqiqlangan:
• “Uylarga orqa tomonidan kirishingiz birr (ezgulik, to‘g‘rilik va h.k.) emas, balki birr Allohdan qo‘rqqan kishidadir. Uylarga ularning to‘g‘ri eshiklari orqali kiringlar va Allohdan qo‘rqinglar, shunda najot topasizlar.” [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].
Arabiston’dagi diniy hayot shunday edi: shirk, butparastlik va xurofot. Biroq yahudiylik, nasroniylik, majusiylik va sobiiylik Arabistonga osongina kirib kela olgan edi.
Such was the religious life in Arabia, polytheism, idolatry, and superstition. Judaism, Christianity, Magianism and Sabianism, however, could find their ways easily into Arabia.