Kamar yadda ƙa'idodin Alƙur'ani guda uku da aka riga aka tattauna a kansu, na huɗu kuma na ƙarshe a cikin manyan kalmomin Alƙur'ani, wato Deen, yana da ma'anoni daban-daban a wajen Larabawa, kuma amfani da shi da dukkan sigoginsa ya kasance yana karkata ga ɗaya daga cikin waɗannan manyan ra'ayoyi ko alaƙoyi guda huɗu, wato:

Like the three terms already dealt with, the fourth, and last of the basic Qur'ānic terms, namely, Deen, had different connotations among the Arabs, and their use of it and its various derivatives revolved round one or other of the following four basic concepts or relationships, etc., namely:

• Iko, ko tasiri, daga bangaren wanda yake da iko.

• Dominance, or sway, on the part of someone in authority.

• Biyayya, bauta, ko ibada daga bangaren wanda ke miƙa wuya ga iko.

• Obedience, servitude, or worship on the part of the one submitting to the authority.

• Dokoki, ƙa'idodi ko tsarin doka da aka sanya, kuma da ake buƙatar a kiyaye su, a cikin mahallin dangantakar da ke sama.

• Laws, rules or regulations or code imposed, and required to be observed, in the context of the above relationship.

• Yin hisabi (na biyayya ko rashin biyayya ga Hukuma, ko bin ko rashin bin umarninta), yanke hukunci, da kuma bayyana sakamako na lada ko azaba.

• Calling to account (for obedience or non-obedience to the Authority or for compliance or non-compliance with its dictates), passing judgement, and pronouncing reward or punishment.

Duk da haka, kalmar ba ta kai matsayin kalma ta musamman ko ta ilimi ba kafin saukar Alkur'ani. Larabawa ba su da ƙayyadaddun ra'ayi game da ma'anonin da ke cikin kalmar ba, kuma tunaninsu a wannan fanni ba shi da zurfi ba, shi ya sa kalmar ba ta shiga cikin harshen wata makaranta ta tsari da aka sani ba. Sai dai a cikin Alkur'ani ne, a fili saboda kalmar ta dace musamman da manufarsa, aka ba ta ma'anoni bayyananu kuma tabbatattu, kuma wannan fanni ne ya sa kalmar ta zama ɗaya daga cikin muhimman kalmomi a harshen Alkur'ani. A cikin wannan harshe, tana nufin dukkan tsarin rayuwa, wanda abubuwan da ke tattare da shi sune:

The word had not, however, attained the status of a formal term as such before the revelation of the Qur'ān. The Arabs were not very clear in their minds as to the concepts involved nor were their ideas lofty in this context and that is the reason why the word had not found its way into the terminology of any systematic and recognized school of thought. It was in the Qur'ān in which, obviously because the word was particularly suited to its purpose, that it was given very clearcut and definite connotations, and it was this aspect which made the word one of the most important in the Qur'ānic terminology. In that terminology, it stands for the entire way of life, of which the composite factors are:

• Iko da mulki da iko mafi girma.

• Sovereignty and supreme authority.

• Biyayya da miƙa wuya ga irin wannan iko.

• Obedience and submission to such authority.

• Tsarin tunani da aiki da aka kafa ta hanyar amfani da wannan iko.

• The system of thought and action established through the exercise of that authority.

Hukuncin da hukuma ke aiwatarwa, la'akari da biyayya da amincewa gare ta, ko tawaye da keta dokokinta.

• Retribution meted out by the authority, in consideration of loyalty and obedience to it, or rebellion and transgression against it.

Kamar yadda yake a wasu lokuta, Alqur'ani yana amfani da kalmar, a lokuta daban-daban, a cikin ɗaya ko fiye daga cikin ma'anoni huɗu da aka ambata a sama, amma inda niyya ita ce nuna dukkan tsarin rayuwa, sai yayi amfani da harafin ma'ana 'al' a gaban kalmar, domin ta karanta 'al-Deen'. Ga misalan wannan amfani daban-daban kamar haka:

And, as in other cases, the Qur'ān employs the term, on different occasions, in one or more of the above four senses, but where the intention is to imply the whole way of life, it uses the definite article ‘al’ before the word, to make it read ‘al-Deen’. Examples of such different uses are as follows: