Ya kamata ya zama a bayyane ko da daga ambaton da aka kawo cewa yana da matukar muhimmanci a fahimci ma'anar wadannan kalmomi guda hudu sosai domin fahimtar koyarwar Alkur'ani yadda ya kamata. Lallai Alkur'ani zai rasa dukkan ma'anarsa ga duk wanda bai san abin da ake nufi da ilaah ko rabb ba, abin da ya zama 'ibadah, da abin da Alkur'ani ke nufi idan ya yi amfani da kalmar deen. Zai kasa koyon menene Tawhid (imani da Hadin Allah a cikakkiyar ma'ana), ko abin da ke zama akasinsa, wato shirk (danganta wa wasu, gaba daya ko a wani bangare, duk wani daga cikin halaye ko siffofin Allah na musamman).

It should however be obvious even from the quotations given that it is essential for proper comprehension of the teachings of the Qur'ān fully to understand the implications of these four terms. The Qur'ān will in fact lose its whole meaning for anyone who does not know what is meant by ilaah or rabb, what constitutes ’ibadah, and what the Qur'ān means when it uses the word deen. He will fail to learn what Tawhid (belief in the One-ness of Allah in the fullest sense) is, or what constitutes its anti-thesis, that is, shirk (the attribution to others, either wholly or partially, of any of Allah’s exclusive qualities or attributes).

Ba zai yiwu a gare shi ya mayar da ibadarsa, ko addininsa, ga Allah shi kaɗai ba. Kuma wanda ya fi ƙanƙanta da irin wannan jahili gaba ɗaya shi ne wanda yake da ra'ayi kaɗan kawai game da ma'anar kalmomin, domin a lokacin koyarwar Alƙur'ani gaba ɗaya za ta kasance a gare shi mara tabbas kuma cikakke, kuma imaninsa da halayensa duka za su bar abubuwa da yawa da ake so a gyara. Babu shakka zai ci gaba da karanta kalmomin kalimah, har ma ya yi bayanin cewa ma'anarta ita ce babu wani ilaahi sai Allah, duk da haka a aikace zai ci gaba da ɗaukar wasu da yawa a matsayin ilaahi. Zai shafe rayuwarsa yana shelar cewa babu rabbi sai Allah, amma duk da haka za a sami mutane da yawa da zai riƙa ɗauka a matsayin rabbi. Zai yi ƙorafi, ya kuma tabbatar, da dukkan tsanani da gaskiya, cewa ba ya ba da ibadarsa ga kowa sai Allah, kuma duk da haka zai ci gaba da bayarwa ga wasu ba tare da sani ba. Idan wani ko kaɗan ya nuna cewa yana da wani addini daban, zai ji an cuce shi har ya kai ga faɗa da mai zarginsa, duk da haka a aikace, ba tare da ya sani ba, zai ba da biyayyarsa ga addinai da yawa.

It will not be possible for him to make his ’ibadah, or his deen, exclusive for Allah alone. And little better than such a completely ignorant man would be the one who has only a vague idea of what the terms imply, because in that case the whole teaching of the Qur'ān will remain vague and incomplete for him, and both his belief and his conduct will fatally leave much to be desired. He will no doubt keep on reciting the words of the kalimah, and even explain that it means that there is no ilaah but Allah, and yet, in practice, he will keep treating many another to be an ilaah too. He will go through life proclaiming that there is no rabb but Allah, and yet for all that there will be many whom he will be treating as rabbs. He will protest, and affirm, with all seriousness and sincerity, that he does not give his ’ibadah to any but Allah, and will yet keep giving to others unknowingly. If anyone even so much as hints that he has any other deen, he would feel offended enough to come to blows with the accuser, and yet in practice, he will unwittingly be giving his allegiance to many another deen.

Babu wanda zai taɓa jin shi yana amfani da kalmomin Allah ko rabb wajen girmamawa ga wani face a takamaiman ma'anar da aka yi amfani da kalmomin a cikin Alƙur'ani, amma zai kasance yana gudanar da kansa kamar yana da ilaahai da yawa da ubangiji da yawa, ko da ba zai gane hakan ba, kamar mutumin da bai taɓa sanin cewa yana magana da nassi ba har sai an faɗa masa a fili cewa ya kasance yana yin magana da nassi tsawon rayuwarsa. Idan wani zai faɗa masa a zahiri cewa yana bautar wasu, kuma don haka yana yin shirka, yana iya ƙin hakan sosai ma har ya yi jayayya mai tsanani, amma bisa ga ma'aunin da ya dace zai kasance yana rayuwa cikin rashin sani a matsayin mai bautar wasu, mabiyin addinan wasu, ba tare da ya taɓa zaton hakan ne gaskiyar lamarin ba.

No one will ever hear him actually use the words Allah or rabb in respect of any but in the specific sense in which the words have been employed in the Qur'ān, but he will be conducting himself as if he had many an ilaah and many a rabb though without realising this, just like the person who never realised until he was specifically told that he had been uttering prose all his life. If someone were to tell him in so many words that he was giving his ’ibadah to others, and thus committing shirk, he might resent this strongly and even quarrel violently, but according to the criteria applicable he will unconsciously have been living as a worshipper of others as an adherent of the deens of others, without ever suspecting that in fact was the case.