Yuqorida keltirilgan misollarda bu so'z Islomdan oldin arablar tomonidan qo'llangan to'rt xil ma'noning deyarli barchasida ishlatilgan. Endi bu so'zning bir butun hayot tarzi ma'nosida ishlatilgan bir necha misollarini keltirish qoldi: bunda inson o'zi eng oliy hokimiyatga ega deb bilgan zot oldida itoat va bo'ysunish bildiradi, o'z xulq-atvorini ushbu zot belgilagan chegaralar, qonunlar va qoidalarga muvofiq shakllantiradi, sadoqatli xizmati uchun u zotdan e'tirof, izzat va mukofot kutadi hamda o'z tomonidan har qanday kamchilik bo'lsa, undan kelib chiqishi mumkin bo'lgan sharmandalik yoki jazodan qo'rqadi. Balki, musulmonlardan boshqa hech bir xalq yoki mamlakatning atamalarida bu omillarning barchasini qamrab oladigan so'z yo'qdir. Bizning zamonimizda ishlatiladigan "davlat" so'zi ma'lum darajada bu ma'noga yaqinlashadi, ammo hatto bu so'z ham "din" so'zi bilan teng turadigan keng ma'noni o'z ichiga olmaydi. Qur'oni Karimda deen so'zining bu keng ma'noda ishlatilganiga misollar quyidagicha:

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:

Allohga va Oxirat kuniga iymon keltirmaydigan, Alloh va Uning Rasuli haram qilgan narsalarni haram deb bilmaydigan va haq din dinini o'z dini qilmaydigan kishilar bilan, ular bo'ysunib, jizya to'lashga rozi bo'lguncha, urushing: {Allohga va Oxirat kuniga iymon keltirmaydigan, Alloh va Uning Rasuli haram qilgan narsalarni haram deb bilmaydigan va haq din dinini o'z dini qilmaydigan kishilar bilan, ular bo'ysunib, jizya to'lashga rozi bo'lguncha, urushing} ﷺ [Bu Islom hukmi ostiga bo'ysunib, shu sababli uning himoyasiga loyiq bo'lgan barcha musulmon bo'lmagan kishilar to'laydigan soliq edi. Uning miqdori yengil bo'lib, faqat qurol ko'tara oladigan va to'lashga qodir bo'lganlardan olinardi. Buning evaziga ular musulmonlar uchun majburiy bo'lgan harbiy xizmatdan ozod etilardi. Abu Asad] (at-Tavba 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)

Bu yerda "deen" so'zi aniq ravishda Allohni Oliy Hokim sifatida tan olishni, shu tan olishdan mantiqiy ravishda kelib chiqadigan Unga bo'ysunish va itoat etishni, o'likdan keyin tirilish va hisob-kitobga tortilishni, hukm chiqarishni, mukofot yoki jazoni e'lon qilish va amalga oshirishni, shuningdek nimaga ruxsat berilgan va nimaga taqiq qo'yilganini belgilovchi qonunni o'z ichiga oladi. Aynan shu to'rt omil bayon qilingandan so'ng, Qur'on ularga bog'liq bo'lgan odamlarni haqiqiy dinni o'zlariga din qilib olmaganlikda ayblaydi.

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.

Fir'avn dedi: "Meni Muso'ni o'ldirishimga qo'ying, u esa Robbiga iltijo qilsin! Men uning dinингizni o'zgartirib yuborishidan yoki yerda fasod tarqatishidan juda qo'rqaman."

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)

Qur'on ma'lumotlari orqali Fir'avn va Hazrat Muso (alayhissalom) o'rtasida sodir bo'lgan voqealarning barchasini hisobga olsak, bu yerda ishlatilgan "din" so'zi faqat "din" ma'nosini bildirmay, balki butun siyosiy-ijtimoiy va madaniy tuzumni ham o'z ichiga olishi aniq bo'ladi.

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.

Fir’avnning da’vosi shu edi: agar Hazrat Muso (alayhissalom) o‘z da’vatida muvaffaq bo‘lsa, unda inqilobiy o‘zgarish yuz beradi, ya’ni Fir’avnning oliy hokimiyati bilan amaldagi hayot tarzi, shuningdek barcha qonun-qoidalar, tartiblar va odatlar ildizi bilan qo‘porilib tashlanadi. Shunda yo butunlay yangi asoslarga qurilgan yangi hayot tarzi uning o‘rnini egallaydi, yoki hech qanday yangi hayot tarzi qaror topmay, yurt tartibsizlik va anarxiya o‘ljasiga aylanib qoladi.

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.

Allohning insonlar uchun belgilagan yo'li (dini) bo'yicha, yagona din "Islom"dir va boshqasi emas… (Oli 'Imron 3:19)

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

Va kim Islomdan boshqa dinni istasa, u hech qachon qabul qilinmaydi… (Oli Imron 3:85)

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

Aynan U — Alloh — O‘z Elchisini to‘g‘ri hidoyat va haq din bilan yuborgan, to‘g‘ri dinni boshqa barcha dinlardan ustun qilish uchun; bu esa shirk keltirganlarga yoqmasa ham. (at-Tavba 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)

Ularga qarshi kurashni davom ettiringlar, to fitna butunlay yo‘qolguncha va Allohning dini hukm surmaguncha, boshqa din qolmaguncha.

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-Anfol 8:39)

(al-Anfaal 8:39)

Allohning yordami kelib, fath (g'alaba) nasib bo'lganda va odamlarning to'p-to'p bo'lib Allohning diniga kirayotganini ko'rganingda, Robbingni poklab-ulug'la va Undan mag'firat so'ra, chunki U tavba-qabul qiluvchidir.

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?

[Ehtimol, men hozir tanlagan tarjimadan ko'ra to'g'riroq tarjima quyidagicha bo'lardi: Allohning maxsus yordami kelib, g'alaba qo'lga kiritilganda, unda sizning burchingiz Rabbingizni (yordam yuborgan va sizga g'alaba bergan Zotni) poklab ulug'lashdir va Undan mag'firat so'rashdir (bilmasdan qilgan har qanday kamchiligingiz uchun); Albatta, U tavba qabul qiluvchi, juda mag'firatli Zotdir. 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)

Ushbu oyatlarning barchasida "dīn" so'zi insonning e'tiqodini, axloqiy tamoyillarini va hayotning barcha sohalardagi xulq-atvorini o'z ichiga olgan to'liq hayot tarzini bildiradi.

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.

Birinchi ikki oyatda Alloh inson uchun niyat qilgan to‘g‘ri va munosib hayot yo‘li Unga itoat qilishga va Uning Qonunlariga muvofiq yashashga asoslangan ekanligi aytiladi. Boshqa har qanday hayot yo‘li, ya’ni kimningdir o‘zi uchun oliy hokimiyatga bo‘lgan haqqi va unga bo‘ysunishga asoslangan yo‘l, Allohning inson uchun rejasida hech qanday o‘rni yo‘q va shu sababli Unga mutlaqo maqbul emas.

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.

Bu esa tabiiydir. Inson Xudoning yaratig'i bo'lib, Uning hukmronligi ostida yashaydi, Xudo esa uning Egasi va Rizq beruvchisidir. Unday bo'lsa, Xudo qanday qilib o'zi kabi yaratilgan va Unga muhtoj bo'lgan boshqa birovga itoat qilib, hayotini o'sha birovning ko'rsatmasi bilan o'tkazishga rozi bo'lishi mumkin va inson o'sha birovdan hidoyat izlashi mumkinmi? Uchinchi oyat e'lon qiladiki, Alloh Rasulini ﷺ haqiqiy din bilan yubordi, ya'ni Uning insonlar uchun belgilagan hayot yo'li bo'lgan, Islom deb ataladigan din bilan. Payg'ambarning ﷺ da'vatining asosiy maqsadi ham shu edi: bu dinni ular o'rniga g'olib qilish va uni boshqa barcha hayot yo'llari ustidan ustun qilish.

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.

To'rtinchisida, mo'minlarga barcha kofirlar bilan to'polon tugaguncha, ya'ni Allohni Oliy Hokimiyat sifatida tan olishga asoslanmagan va shu sababli doimiy ravishda har qanday nizo va tartibsizlik manbai bo'lib qoladigan har bir fikr, e'tiqod va amal tizimi yo'q qilinib, butun insoniyat maqbul hayot tarzi – Allohning dinini qabul qilmaguncha urush qilish buyurilgan.

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.

Beshinchi to'plam oyatlar shu vaqtda nozil bo'ldiki, yigirma uch yillik uzoq kurashdan so'ng Islom inqilobi Arabistondagi barcha qarshiliklarni yengib o'tgan, Islom e'tiqod, fikr, axloq, madaniyat va boshqa barcha jihatlari va hayotning barcha sohalarida o'z o'rnini topib, umumiy qabul qilingan tizim sifatida tan olingan edi, mamlakatning turli hududlaridan kelgan vakillar uning oldida bay'at qilish uchun ketma-ket kelayotgan edi va Payg'ambar ﷺ o'z da'vatining ushalishiga guvoh bo'layotgan edi. Bunga ishora qilgach, oyat Payg'ambarga ﷺ uning qalbida hech qanday manmanlik yoki faxr hissi paydo bo'lmasligini, shu tufayli u muvaffaqiyatni o'z zoti tufayli qo'lga kiritgan deb o'ylamasligini buyuradi. Barcha narsaning Rabbi, Payg'ambarning ﷺ ham Rabbi bo'lgan Alloh yagona zotdirki, barcha kamchilik va nuqsonlardan xolidir va har jihatdan mukammal va komildir. Shuning uchun Payg'ambar ﷺ sa'y-harakatlariga tojdek bo'lgan muvaffaqiyatning barcha sharafi haqli ravishda faqat Unga tegishlidir va Payg'ambar ﷺ Rabbiga yigirma uch yillik xizmati davomida yuz bergan har qanday kamchilik uchun Uni poklashi, hamd-sanolarini aytishi va mag'firat so'rashi lozim. [Qiyomat kunida Alloh taolodan bu eng taqvodor va eng komil insonga, bizning Alloh huzuridagi shafoatchimizga, Allohning eng yaxshi salomi va barakotlari bo'lsin! Alloh tarjimondan Uning dinini taqdim etish bu kamtarona harakatdagi har qanday nuqson yoki kamchilikni kechirsin. - 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]