在上面的例子中，这个词的用法大致涵盖了伊斯兰教降临之前阿拉伯人使用它的四种不同含义。接下来还需要举一些例子，说明它用来指一整套生活方式：人把自己的顺服与服从交给他认为拥有最高权威的那一位，依照该主所规定的界限、律法和准则来规范自己的行为，期望从他那里得到认可、尊荣，以及对忠诚服务的报酬，并畏惧因自己的任何失职而可能随之而来的羞辱或惩罚。除穆斯林之外，或许任何国家或民族的术语中都找不到一个能全面涵盖所有这些要素的词。我们今天所用的“国家”一词在某种程度上接近这一含义，但即便如此，这个词也缺乏更为广阔的内涵，无法与“Deen”一词相提并论。《古兰经》中在这一全面含义上使用deen的例子如下：

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:

“与安拉之教相悖，不信安拉，也不信末日，不以安拉及其使者所禁止的为禁止之物，也不以真道为其宗教的人们，你们应当与他们作战，直到他们主动降服，并同意缴纳哲兹耶税……” [此为一种税收，由归顺伊斯兰统治、因而有权受其保护的非穆斯林所缴纳。税额较轻，仅由有能力服兵役且有经济条件的人缴纳。作为回报，他们可免除穆斯林所负有的兵役义务。——Abu Asad]（《忏悔章》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)

在此，“دين”（deen）一词显然包含：对真主作为至高权威的信仰；作为这种承认之逻辑必然结果的顺服与遵从；死后复活、被召至面前接受清算；裁决、宣布并执行赏罚；以及规定何为允许、何为禁止的律法。正是在详述了这四项要素之后，《古兰经》指责相关之人没有把真正的宗教也当作自己的宗教。

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.

法老说："任我杀掉穆萨吧，让他去祈求他的主。我很怕他改变你们的宗教，或在大地上制造混乱。"（信士章 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)

鉴于《古兰经》中关于法老与穆萨（愿主赐他平安）之间所发生之事的所有细节，显然，此处所用的“ دين”（deen）一词，不仅指“宗教”，还涵盖了整个政治、社会和文化体制。

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.

法老的论点是：如果穆萨（愿主赐予他平安）成功完成使命，就会发生一场革命性的变化：以法老为最高权威的既有生活方式，连同一切法律、规则和习俗等，都将被连根拔起；要么一种全新的生活方式将在全新的基础上取而代之，要么根本没有任何新的生活方式能够确立，而这片土地将沦为无政府状态的牺牲品。

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.

就安拉为人类所定的制度而言，唯一的宗教是"伊斯兰"，此外别无他教。（阿里·伊姆兰 3:19）

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

"凡寻求伊斯兰以外之宗教者，绝不会被接受……"（阿勒·伊姆兰 3:85）

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

正是他——安拉——派遣了他的使者，携带正道与真理之教，使其凌驾于一切宗教之上，哪怕那些以物配主的人对此心怀不满。（忏悔章 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)

并与他们持续作战，直到一切纷乱被彻底消除，唯独安拉的宗教占据主导，再无其他宗教。

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.

（阿尔-安法勒 8:39）

(al-Anfaal 8:39)

当真主的援助降临、胜利到来，你看到人们成群结队地进入真主的宗教时，你就应当赞颂你的主，并向他祈求宽恕，因为他是至宥的。

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?

[或许比我此前选用的译法更为恰当的是：当安拉的特殊援助降临、胜利到来时，你们有责任赞颂你们的主（是祂派来了援助、赐予了你们胜利），并向祂求饶（为你们可能无意中犯下的任何过失）；诚然，祂是至为宽恕的。Abu Asad]（《胜利章》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)

在这些经文中，"Deen"一词指的是完整的生活方式，包括人的信仰、他的道德原则，以及他在生活各个领域中的行为。

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.

在前两节经文中，真主为人类所定的正确且合宜的生活之道，是建立在顺服祂、遵循祂的律法之上的。任何其他生活方式，若基于他人所谓的至高权威，并要求人们服从这种权威，那么在真主为人类所定的安排中绝无立足之地，因此为祂所完全不能接受。

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.

这本是自然之理。人是真主的受造物，生活在祂的主权之下，真主是他的主宰和供养者。那么，真主怎能允许人将自己的一生用来服从另一个同样是受造物、同样依赖真主的人，并向其寻求指引呢？第三节经文宣告，真主派遣了祂的使者ﷺ，携带真正的宗教，即真主为人类所定的生活之道，也就是伊斯兰。先知使命的首要目的，正是要使这一宗教取代其他一切生活方式，并在它们之上占据主导、获得胜利。

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.

在第四段中,信士们被命令与所有不信者作战,直至动乱(fitnah)被消除——也就是说,直至一切不以承认安拉为至高权威为基础的思想、信仰和行为体系被扫除。这些体系必将永远成为一切纷争与动荡的根源。届时,全人类将采纳认可的生活方式,即安拉的宗教(Deen)。

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.

第五组经文是在这样的时候降示的：经过二十三年的持续奋斗，伊斯兰革命已克服了阿拉伯半岛上的一切阻力；伊斯兰已经确立，并在信仰、思想、道德、文化等各个方面、在生活的各个层面被普遍接受为一套体系；全国各地的代表团一批接一批地前来宣誓效忠，先知ﷺ亲眼见证了自己使命的实现。经文在提到这一点之后，告诫先知ﷺ不要让虚荣或骄傲之心在他心中升起，以致他觉得这成功是出于自身。真主是众生的主宰，也是先知ﷺ的主宰，唯独祂没有任何缺陷和过失，在各方面都完美无缺。因此，先知ﷺ所付出的努力所取得的成功，理应唯独归于祂。先知ﷺ应当赞颂祂、称颂祂，并为在他二十三年为主服务的漫长岁月中可能出现的任何不足向祂求饶。 [愿真主最优美的平安与祝福降临于这位最虔诚、最完美的人类，他是我们在审判日于真主面前的代求者！愿真主宽恕译者在这次谦卑地传达祂的宗教的努力中的任何过失与不足。——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]