Xuddi oldingi uchta asosiy Qur'oniy atama singari, to'rtinchi va so'nggi asosiy Qur'oniy atama, ya'ni "dīn" ham arablar orasida turli ma'nolarga ega bo'lgan va uning hamda uning turli hosilalaridan foydalanish quyidagi to'rt asosiy tushuncha yoki munosabatdan biri atrofida aylangan, va hokazo, ular:

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:

• Hukmron bo‘lish yoki ta’sir o‘tkazish, hokimiyatdagi shaxs tomonidan.

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

• Itoat, qullik yoki ibodat — bo‘ysunuvchi tomonidan hokimiyatga nisbatan ko‘rsatiladigan.

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

• Ushbu munosabatlar doirasida qo‘llaniladigan va rioya qilinishi shart bo‘lgan qonunlar, qoidalar yoki nizomlar majmui.

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

• Hisob-kitob qilish (hokimiyatga itoat qilish yoki itoat qilmaslik, uning farmonlariga rioya qilish yoki rioya qilmaslik yuzasidan), hukm chiqarish va mukofot yoki jazo e'lon qilish.

• 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.

Biroq, bu so'z Qur'on nozil bo'lishidan oldin rasmiy atama darajasiga ko'tarilmagan edi. Arablar bu tushunchalarni aniq anglamas edilar, ushbu mavzudagi qarashlari ham yuksak emas edi va shu sababli bu so'z hech qanday tizimli va tan olingan maktabning atamalar lug'atiga kirmagan edi. Qur'onda esa, so'z o'z maqsadiga ayniqsa mos kelgani uchun, unga juda aniq va belgilangan ma'nolar berildi va aynan shu jihat uni Qur'on atamalarining eng muhim so'zlaridan biriga aylantirdi. Ushbu atamalarda bu so'z butun hayot tarzini anglatadi, uning tarkibiy omillari esa quyidagilardir:

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:

• Hokimiyat va oliy vakolat.

• Sovereignty and supreme authority.

• Bunday hokimiyatga itoat va bo‘ysunish.

• Obedience and submission to such authority.

• Shu hokimiyatni amalga oshirish orqali o'rnatilgan fikr va amal tizimi.

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

Hokimiyat tomonidan, unga sadoqat va itoat etilganligi yoki unga qarshi isyon va itoatsizlik qilinganligi hisobga olinib, berilgan jazo.

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

Xuddi boshqa hollarda bo'lgani kabi, Qur'on ham bu atamani turli o'rinlarda yuqoridagi to'rt ma'nodan bir yoki bir nechtasida qo'llaydi, lekin hayot tarzining butunligini nazarda tutganda, so'zdan oldin aniqlik artikli 'al' ishlatiladi va u 'al-Deen' shaklida o'qiladi. Bunday turli qo'llanishlarga misollar quyidagicha:

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: