Kama maneno manne ya msingi ya Qur'ani yaliyoshughulikiwa tayari, neno la nne na la mwisho, yaani Deen, lilikuwa na maana tofauti miongoni mwa Waarabu, na matumizi yao yake pamoja na mitokeo yake mbalimbali yalizunguka mojawapo ya dhana au mahusiano manne ya msingi yafuatayo, nayo ni:

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:

• Utawala, au nguvu ya ushawishi, kwa upande wa mtu mwenye mamlaka.

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

• Utii, utumishi, au ibada ya mtu anayewasilisha mamlaka.

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

• Sheria, kanuni au kanuni za kulazimishwa na kutakiwa kuzingatiwa, katika muktadha wa uhusiano ulio hapo juu.

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

• Kuwajibisha (kuwahoji watu kwa utii au kutotii Mamlaka, au kwa kufuata au kutofuata amri zake), kutoa hukumu, na kutangaza thawabu au adhabu.

• 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.

Hata hivyo, neno hilo halikuwa limefikia hadhi ya istilahi rasmi kama hivyo kabla ya kuteremshwa kwa Qur'ani. Waarabu hawakuwa na ufahamu wa wazi sana kuhusu dhana zilizohusika, wala mawazo yao katika muktadha huu hayakuwa ya juu, na hiyo ndiyo sababu neno hilo halikuingia katika istilahi za shule yoyote ya fikra iliyopangwa na inayotambulika. Ilikuwa katika Qur'ani ambapo, kwa wazi kwa sababu neno hilo lilifaa sana kwa kusudi lake, lilipewa maana zilizo wazi na thabiti, na jambo hilo ndilo lililolifanya neno hilo kuwa mojawapo ya maneno muhimu zaidi katika istilahi za Qur'ani. Katika istilahi hiyo, linasimama kwa njia nzima ya maisha, ambayo vipengele vyake vya kuunda ni:

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:

• Uhuru na mamlaka ya juu kabisa.

• Sovereignty and supreme authority.

• Utii na unyenyekevu kwa mamlaka kama hiyo.

• Obedience and submission to such authority.

• Mfumo wa fikra na vitendo ulioanzishwa kupitia utekelezaji wa mamlaka hiyo.

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

Adhabu inayotolewa na mamlaka, kwa kuzingatia utii na uaminifu kwake, au uasi na uvunjaji wa amri zake.

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

Na, kama katika mambo mengine, Qur'ani hutumia neno hili, katika matukio mbalimbali, katika maana moja au zaidi kati ya zile nne zilizotajwa hapo juu. Lakini pale lengo ni kuashiria mfumo mzima wa maisha, hutumia kiambishi cha ufafanuzi 'al' mbele ya neno, na kulifanya lisomeke 'al-Deen'. Mifano ya matumizi hayo tofauti ni kama ifuatavyo:

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: