Katika mifano iliyotolewa hapo juu, neno limetumika zaidi au kidogo katika maana nne tofauti ambazo Waarabu waliitumia kabla ya kuja kwa Uislamu. Inabaki kutoa mifano michache ya matumizi yake kumaanisha njia nzima ya maisha ambamo mtu hutoa utii na unyenyekevu wake kwa yule anayemwona kuwa na mamlaka ya mwisho, hupanga mwenendo wake kulingana na mipaka, sheria na kanuni alizowekewa na kiumbe huyo, hutazamia kwake kutambuliwa, heshima, na malipo kwa utumishi wa uaminifu, na huogopa aibu au adhabu inayoweza kufuata upungufu wowote upande wake. Huenda hakuna neno katika msamiati wa nchi au watu yeyote - isipokuwa Waislamu - linaloweza kujumuisha kwa ukamilifu mambo haya yote. Neno ‘state’ kama linavyotumika katika zama zetu linakaribia maana hii kwa kiasi fulani, lakini hata neno hili halina maana pana zaidi itakayolifanya sawa na neno Deen. Mifano ya matumizi ya Qur'ani ya neno deen katika maana hii pana ni kama ifuatavyo:

In the examples given above, the word has been used more or less in the four different senses in which the Arabs employed it before the advent of Islam. It remains to give a few examples of its use to mean a whole way of life in which a person gives his submission and obedience to someone whom he regards as having the ultimate authority, shapes his conduct according to the bounds and laws and rules prescribed by that being, looks to him for recognition honour, and reward for loyal service, and fears the disgrace or punishment that could follow any lack on his part. There is perhaps no word in the terminology of any country or people - other than Muslims - which would comprehensively embrace all these factors. The word ‘state’ as employed in our own day does, to some extent, approximate to the sense, but even this word lacks the far wider connotation which would bring it on a par with the word Deen. Examples of the Qur'ānic use of deen in this comprehensive sense are as follows:

Pigeni vita dhidi ya watu hao ambao hawamwamini Mwenyezi Mungu, wala Siku ya Mwisho, wala hawaharamishi yale ambayo Mwenyezi Mungu na Mtume wake wameyaharamisha, wala hawaifanyi dini ya haki kuwa dini yao; pigeni vita nao mpaka watoe kodi kwa unyenyekevu wakiwa wanyonge... [Hii ilikuwa kodi iliyolipwa na kila asiye Mwislamu aliyekubali kutawaliwa na utawala wa Kiislamu, na hivyo alistahiki ulinzi wake. Kiwango chake kilikuwa kidogo na kililipwa tu na wale waliokuwa na uwezo wa kubeba silaha na walikuwa na uwezo wa kulipa. Badala yake, waliondolewa kutoka huduma ya kijeshi; ambayo ni wajibu kwa Waislamu. Abu Asad] (At-Tawbah 9:29)

Fight those people who do not believe in Allah, nor in the Day of Judgement, nor do they treat as forbidden that which has been forbidden by Allah and His Prophet, and who do not make the true deen their deen; fight them until they decide to submit and agree to pay the Jizyah…. [This was a tax paid by all non-Muslim, who submitted to Islamic rule and were therefore entitled to its protection. Its incidence was light and was only paid by those who were capable of bearing arms and had the means to pay. In return, they were excused from military service; which is obligatory on the Muslims. Abu Asad] (at-Tawbah 9:29)

Hapa, neno dini (deen) kwa wazi linajumuisha imani kwa Mwenyezi Mungu kama Mamlaka Kuu, na utiifu na kujisalimisha kwake kama matokeo ya lazima yanayofuata kutambua hilo, kufufuliwa baada ya kufa na kuhesabiwa, kutoa hukumu, na kutangaza na kutekeleza thawabu au adhabu, pamoja na kanuni inayoeleza kile kilichoruhusiwa na kile kilichokatazwa. Ni baada ya kueleza kwa kina mambo haya manne ndipo Qur'ani inawashutumu watu husika kwa kutofanya dini ya kweli kuwa dini yao pia.

Here, the word deen obviously embraces belief in Allah, as the Supreme Authority, and submission and obedience to Him as a logical requirement following on from such recognition, the raising after death and calling to account, pronouncing judgement, and pronouncing and implementing reward or punishment, as also the code which prescribes what is permitted and what is forbidden. It is after having detailed these four factors that the Qur'ān accuses the people involved of not making the true deen their deen too.

Na Firauni akasema: Niachieni nimuue Musa, kisha na amwite Mola wake (amwokoe). (Ni lazima nimuue) kwa sababu ninaogopa sana kwamba atabadilisha dini yenu au kuvuruga amani ya nchi. (Al-Ghaafir 40:26)

And, said the Pharaoh: Leave me to slay Musa, and then let him call upon his Rabb (to save him). (I must slay him for) I am very much afraid that he might change your deen or disturb the peace of land. (al-Ghaafir 40:26)

Kwa kuzingatia maelezo yote yaliyomo katika Qur'ani kuhusu yaliyotokea baina ya Firauni na Nabii Musa (amani iwe juu yake), ni wazi kwamba neno deen linavyotumika hapa halimaanishi 'dini' peke yake, bali linajumuisha pia mfumo mzima wa kisiasa, kijamii na kitamaduni.

In the light of all the details contained in the Qur'ān of what transpired between the Pharaoh and Hazrat Musa (on whom be peace), it is clear that the word deen as used here does not stand only for ‘religion’ but covers also the whole politico-social and cultural set-up.

Hoja ya Firauni ilikuwa kwamba endapo Hazrat Musa (amani iwe juu yake) angefanikiwa katika utume wake, kungetokea mabadiliko makubwa ya kimapinduzi ambapo mfumo wa maisha uliopo, ukiwa na Firauni kama mamlaka ya mwisho, pamoja na sheria zote, kanuni, desturi n.k., ungeng'olewa kabisa; na ama mfumo mzima mpya wa maisha ungechukua nafasi yake juu ya misingi kabisa mipya, au hakuna mfumo mpya ungeweza kujiimarisha kabisa na nchi ingeangukia mikononi mwa machafuko.

The Pharaoh’s contention was that if Hazrat Musa (on whom be peace) succeeded in his mission, there would come about a revolutionary change in which the prevailing way of life with the Pharaoh as the ultimate authority, together with all the laws, rules, and customs etc., would be uprooted, and either a whole new way of life would take its place on completely new foundations, or no new way of life would establish itself at all and the land would fall a prey to anarchy.

Kwa upande wa mpango wa Allah kwa binadamu, dini pekee kwake ni 'Uislamu' na hakuna nyingine…. (Aal-'Imran 3:19)

Insofar as Allah’s scheme for man goes, the only Deen for him is ‘Islam’ and none other…. (aal-’Imran 3:19)

Na yeyote anayetafuta dini nyingine isipokuwa ‘Uislamu’, hatakubaliwa kamwe… (Al-‘Imraan 3:85)

And whosoever seeks any deen other than ‘Islam’, it shall never receive acceptance…. (aal-’Imran 3:85)

Ni Yeye - Allah - aliyemtuma Mtume wake akiwa na Uongofu wa kweli, na Dini ya kweli ili aishinde dini nyingine zote, bila kujali kero hii inayowapata wale wanaomshirikisha wengine na Yeye. (at-Tawbah 9:33)

It is He - Allah - Who sent his Messenger with true Guidance, and with the True Deen to make it triumph over other deens, caring naught what annoyance this may cause to those who associate others with Him. (at-Tawbah 9:33)

Na pigeni vita dhidi yao hadi fitina yote itakapoondolewa kikamilifu, na dini iliyo shikamana iwe ni dini ya Allah pekee na si nyingine.

And continue the fight against them until all mischief is effectively destroyed and the only deen holding away is Allah’s deen and none other.

(al-Anfaal 8:39)

(al-Anfaal 8:39)

Wakati msaada wa Allah utakapofika, na ushindi ukapatikana, na ukawaona watu wakiingia katika dini ya Allah kwa makundi, basi mtakase Mola wako kwa sifa Zake, na omba msamaha Kwake, kwani Yeye ni Mwingi wa kusamehe.

When Allah’s help arrives, and victory results, and you see people joining in Allah’s deen in crowd, then Glorify your Rabb, and beg forgiveness of Him, for He is the Oft-Forgiving?

[Labda tafsiri sahihi zaidi kuliko ile niliyoichagua hivi karibuni ni hii: pale msaada maalum wa Mwenyezi Mungu unapofika, na ushindi ukapatikana, basi ni wajibu wako kumtakasa Rabb wako (Aliyetuma msaada na kukupa ushindi) na kumtaka msamaha (kwa kosa lolote ulilolifanya bila kujua); hakika Yeye ni Mwingi wa kusamehe. Abu Asad] (an-Nasr 110)

[Perhaps the more correct translation than the one I have acutely chosen would be when Allah’s special help arrived, and victory resulted, then it is your duty that you Glorify your Rabb (Who sent the help and gave you the victory) and that you seek forgiveness of Him (for any failing you may have unwittingly committed); Verily He is the Oft-Forgiving. Abu Asad] (an-Nasr 110)

Katika aya zote hizi, neno Deen linamaanisha njia kamili ya maisha, ikiwa ni pamoja na imani za mtu, kanuni zake za kimaadili, na mwenendo wake katika nyanja zote za maisha.

In all these verses, the word Deen stands for the complete way of life, including man’s beliefs, his moral principles, and his behaviour in all walks of life.

Katika aya mbili za kwanza imesemwa kwamba njia sahihi na ya haki ya maisha aliyokusudia Mwenyezi Mungu kwa binadamu ni ile iliyojengwa juu ya utii Kwake na kufuata Sheria Zake. Njia nyingine yoyote ya maisha, inayotegemea madai ya mtu mwingine kuwa na mamlaka ya mwisho na kutii mamlaka hayo, haina nafasi hata kidogo katika mpango wa Allah kwa binadamu, na kwa hiyo haikubaliki kabisa Kwake.

In the first two verses it is said that the right and proper way of life intended by God for man is that founded on obedience to Him and conformity to His Laws. Any other way of life, based on someone else’s supposed right to ultimate authority and submission to it, has not the slightest place in Allah’s scheme for man and is hence wholly unacceptable to Him.

Na hili ni la kawaida tu. Mwanadamu ni kiumbe cha Mungu na anaishi katika Ufalme Wake, na Mungu ndiye Bwana wake na Mtegemezi wake. Basi, inawezekanaje Mungu akubali kwamba mwanadamu atumie maisha yake katika utii kwa mtu mwingine ambaye naye ni kiumbe Chake na mtegemezi Wake, na kumtazamia mtu huyo mwongozo? Aya ya tatu inatangaza kwamba Allah alimtuma Mtume Wake ﷺ akiwa na Dini ya kweli, njia ya maisha aliyokusudia Yeye kwa mwanadamu, ambayo inajulikana kama Uislamu, na lengo kuu la utume wa Mtume ﷺ lilikuwa kwamba aifanye Dini hii itawale badala ya zile nyingine, na ishinde njia zote nyingine za maisha.

And this is but natural. Man is God’s creature and lives in His Domain and God is his Master and Sustainer. How then, can God be expected to consent that man may spend his life in obedience to someone else similarly His creature and dependant, and look to that someone for guidance? The third verse proclaims that Allah sent His Messenger صلى الله عليه وسلمwith the true Deen, the way of life meant by Him for man, which is known as Islam, and it was the primary purpose of the Prophet’s mission that he should make this Deen prevail in their stead and triumph over all other ways of life.

Katika nne, waumini wameamriwa kupigana na wasioamini wote hadi fitina itakapokoma — yaani, kila mfumo wa mawazo, imani na vitendo usiotegemea kutambua kwamba Allah ndiye Mamlaka Kuu, na ambao kwa hivyo utaendelea daima kuwa chanzo cha mapigano yote na machafuko — utakapoondolewa kabisa, na ubinadamu wote ukakubali njia ya maisha iliyoidhinishwa, Dini ya Allah.

In the fourth, the believers have been ordered to fight all non-believers until mischief — that is, every system of thought, belief, and action which is not based on recognition of Allah as the Supreme Authority, and which therefore will perpetually remain the source of all strife and unrest — has been wiped out, and entire humanity adopts the approved way of life, Allah’s Deen.

Aya ya tano ilishushiwa wakati, baada ya miaka ishirini na mitatu ya mapambano ya muda mrefu, Mapinduzi ya Kiislamu yalikuwa yameshinda upinzani wote huko Arabia, wakati Uislamu ulikuwa umejiimarisha na kukubalika ulimwenguni kote kama mfumo wa imani, fikra, maadili, utamaduni, n.k., katika kila undani wake na katika nyanja zote za maisha, na ujumbe baada ya ujumbe kutoka sehemu zote za nchi ulikuwa ukifika kuapa utii kwake, na Mtume ﷺ alikuwa hivyo akishuhudia utimilifu wa utume wake. Baada ya kulitaja hili, aya inaendelea kumwambia Mtume ﷺ asiruhusu hisia zozote za kujisifu au kiburi kuingia akilini mwake na kumfanya ahisi kwamba mafanikio hayo anayadaiwa yeye mwenyewe. Mwenyezi Mungu, Rabb wa wote, na wa Mtume ﷺ pia, peke yake ndiye huru na kasoro na mapungufu yote, na mkamilifu na mkamilifu katika kila jambo. Kwa hiyo, sifa yoyote kwa mafanikio yaliyotawazwa juhudi za Mtume ﷺ ilistahiki kwake Yeye peke yake, nae Mtume ﷺ amtukuze, amsifu, na aombe msamaha kwa kasoro yoyote iliyoweza kutokea katika utumishi wake wa miaka ishirini na mitatu kwa Mola wake. [Rehema na amani bora kabisa za Mwenyezi Mungu ziwe juu ya huyu mcha Mungu na mkamilifu kabisa wa binadamu, mwombezi wetu kwa Mwenyezi Mungu siku ya Hukumu! Mwenyezi Mungu amsamehe mtafsiri kwa kasoro au mapungufu yoyote katika juhudi hizi za unyenyekevu za kuwasilisha Dini Yake - Abu Asad]

The fifth set of verses was revealed when, after twenty three years of prolonged struggle the Islamic Revolution had overcome all resistance in Arabia, when Islam had established itself and been universally accepted as a system of belief, thought, morality, culture, etc., in all its details and in all walks of life, and delegation after delegation from all parts of the country was arriving to pledge allegiance to it, and the Holy Prophet صلى الله عليه وسلمwas thus witnessing the fulfilment of his mission. After referring to this, the verse goes on to tell the Prophet صلى الله عليه وسلم not to let any sentiments of vanity or pride arise in his mind and make him feel that he owed the success to himself. Allah, the Rabb of all, and of the Prophet صلى الله عليه وسلمtoo, is alone free of all shortcomings and failings and complete and perfect in every respect. Therefore, any credit for the success which crowned the Prophet’s efforts, was due rightfully to Him alone, and the Prophet should Glorify Him, and utter His praises, and beg forgiveness for any possible shortcomings that might have occurred during his twenty three years long term of service to his Lord. [May Allah’s choicest peace and blessings be upon this most pious and perfect of human beings, our intercessor with Allah, on the Day of Judgement! May Allah forgive the translator for any failing or short-coming is this humble effort to present His Deen - Abu Asad]