The Etymological Meanings of “Diyn”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is adapted from a paper by Shaykh ‘Abd al-Ghafur ‘Abd ar-Rahim.  One of the factors which stand against change and reform of Islamic law is the current rigid conceptualisation of some basic terms.  The development of fiqh led to the construing of the terms “diyn”, “islam”, and “shari’ah” in concrete fiqhi terms.  The underlying ethical principles which the concrete fiqhi values embodied became insignificant or of secondary importance.  Consciously or not, this in turn led to the equation of forms and principles, thereby making change extremely difficult.  Any proposed change came to be conceived as undermining the principles themselves embodied in the fiqhi forms. 

The term “diyn” occurs in jahili, pre-Islamic, Arabic literature.  The jahili poet, ‘Amr ibn Kultsum at-Taghlibi said, in his mu’allaqah: 

“Wa ayyamin lana ghurrin fi awwalin,

‘aswayna al-malka fiha an nadina.” 

“Many are our days long and shining with glory,

When we withstood the ‘king’, lest we are made to obey him.” 

This is taken from Sharh al-Mu’allaqat as-Sab’ by Abu ‘Abdullah Husayn ibn Ahmad az-Zawzani.  In this verse, the term, “diyn”, occurs in its verbal form, “nadina”, which means, :we are made to obey”.  “Obedience”, in this verse, which is in the context of intertribal war, connotes a sense of subjugation associated with humiliation.  “Ayyam”, here, literally means “days”, but here, it also means “wars”.  “Ghurr” means “white”, and originally referred to the white spots on the legs of the horses used in battle and denotes, here, victory in war.  “al-Malk” literally means “king”, and in this context, refers to one who forcefully seizes power, whether a king or not.  The term in its plural form, “muluk”, is used in a similar sense in the Qur’an: 

سُوۡرَةُ النَّمل

قَالَتۡ إِنَّ ٱلۡمُلُوكَ إِذَا دَخَلُواْ قَرۡيَةً أَفۡسَدُوهَا وَجَعَلُوٓاْ أَعِزَّةَ أَهۡلِهَآ أَذِلَّةً۬‌ۖ وَكَذَٲلِكَ يَفۡعَلُونَ (٣٤) 

She said, “Kings, when they enter a country, despoil it, and make the noblest of its people its meanest: thus do they behave. (Surah al-Naml:34) 

In the same mu’allaqah, ‘Amr used the term, “diyn”, in another meaning.  He said: 

“Waritsna majda ‘Alqamata ibna Sayfin,

Abahah lana huswunah al-majdi dina.” 

“We inherited the glories of ‘Alqamah ibn Sayf.

He admitted us to the castles of glory by force.” 

“Diyn”, in this verse, which is also in the context of intertribal war, means “force” and denotes here, the use of force to subdue or subjugate someone.  The term, “diyn”, also occurs in another jahili verse in the meaning of “requital”.  It reads: 

“Ya Hari ‘ayqin ‘anna mulkaka za’ilun,

Wa’ lam bi ‘annaka ma tadinu tudanu.” 

“O Hari, be sure [of this]: your rule would cease,

And you will be requited the same way you requite.” 

Here, the term, “diyn”, occurs in its active and passive verbal form.  The active form, “tadinu”, means “you requite”, and refers here to an encounter in war.  The lexicographer, Shaykh Muhammad ibn Mukarram ibn Manzhur al-Khazraji (r.a.) recorded that, in this encounter, Hari, the person mentioned in the verse, defeated the poet, and enslaved his daughter.  The passive “tudanu” means “you will be requited”.  Thus, the term, “diyn”, here gives Hari a threatening message: there will be another encounter in which he will be defeated and humiliated. 

Shaykh ibn Manzhur (r.a.) recorded, in his Lisan al-‘Arab, that this verse is attributed to Khuwaylid ibn Nawfal, from the tribe of Kilab.  He identified the person named in the verse as al-Harits ibn ‘Abd ash-Shammir from Ghassan.  The exegete, Imam Muhammad ibn Jarir ath-Thabari (r.a.), in his Jami’ al-Bayan fi Tafsir al-Qur’an, recorded the verse with a slight variation: 

“Wa’ lam wa ‘ayqin ‘anna mulkaka za’ilun,

Wa’ lam bi ‘annaka ma tadinu tudanu.” 

“Let it be known [to you] and be sure [of this]: your rule would cease,

And surely, like you requite, you will be requited.” 

The meanings of “diyn” as “obedience”, “force”, and “requital”, as illustrated above, are contextually related.  They occur in the context of war involving two parties, the victorious and the defeated.  The primary meaning of “diyn”, is “obedience”.  In the pre-Islamic context of tribal war, this obedience is associated with force and requital.  In this context, the use of force is required to make someone obedient.  This obedience is given concrete sense through a requital.  In other words, without force there was no obedience, and without a requital, no obedience was brought about.  This contextual relationship between the meanings of obedience, force, and requital may explain why a single term, “diyn”, was used to denote three different meanings. 

Besides these war-related meanings, the pre-Islamic Arabs employed “diyn” in other meanings.  Shaykh ibn Manzhur (r.a.) record the Arab idiom, “ma zal dzalika dini wa daydani,” “that has not ceased to be my habit and practice.”  Here, “diyn”, is used in the meaning of “habit”, which seems to refer to the character and conduct of a person.  In this sense, it further has the connotation that that person is of good character and conducts his or her affairs with others in a fair and just manner.  This is reflected in the explanation of the verse: 

سُوۡرَةُ القَلَم

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ۬ (٤) 

And you (stand) on an exalted standard of character. (Surah al-Qalam:4) 

Sayyidina ‘Abdullah ibn ‘Abbas (r.a.) explained that “khuluq”, meaning “character” or “natural disposition”, in this verse, is equivalent to “diyn”.  Among the derivatives of diyn used in the pre-Islamic period is “dayyana”, which means “to give power and authority to rule, judge or manage someone’s affairs”.  A poet referring to his mother who was a strict disciplinarian said: 

“Duyyinti ‘amra baniki hatta,

Tarakti adaqqa min at-tahini. 

“You were given the authority to [manage] the affairs of your children.

In the end, you left [them] finer than flour.” 

Here, “duyyinti”, the passive form of “dayyanti”, means “you were given authority” and refers to the poet’s mother who had the responsibility of caring and disciplining her children.  The participle, “dayyan”, denotes someone having power and authority.  Shaykh ibn Manzhur (r.a.) recorded a pre-Islamic poet as saying: 

“Lahibnu ammuka la afghalta fi hasabin,

Wa la ‘anta dayyani fatakhdzuni.” 

“To God be Attributed [the good deeds of] your cousin [that is the poet].  You have not excelled [me] in deeds.

Nor do you have the authority to control me and belittle me [by making me do your biddings].” 

Shaykh ibn Manzhur (r.a.) attributed the verse to the poet, Dzu al-Iswba’ al-‘Adwani.  Here, “dayyan” means someone having authority over another and refers to the poet’s cousin who appears to have interfered with the poet’s personal affairs.  The poet tells him that he is in no position to do so; he has not excelled the poet in deeds, nor does he have any authority over the poet.  The pre-Islamic Arabs used the definite form, “ad-Dayyan”, as an epithet of God and meant “al-Hakim”, “the Arbitrator”; and “al-Qadhi”, “the Judge”. 

In addition to the above literal meanings, the term, “diyn”, had a technical meaning.  The pre-Islamic pagan Arabs also employed the term “diyn” in the meaning of “religion”.  This meaning of “diyn” appears to have developed from its literal one of “obedience”, as the term “diyn”, in the technical meaning of religion, denotes the obedience rendered by the pre-Islamic pagan Arabs to their idol-gods.  This obedience manifested itself, as will be seen shortly, in various forms of idol-worship.  Probably the earliest occurrence of the term “diyn” having the technical meaning of “religion” is in the so-called Tsamudic texts.  One of these texts read, “‘Ala dini Wudd amutu”, “I die following the diyn of Wudd.”  “Diyn”, here, seems to signify the particular way in which obedience was expressed to the deity, Wudd.  This is found in Dr. Jawad ‘Ali’s al-Mufasswal fi Tarikh al-‘Arab Qabla al-Islam.  During the immediate pre-Islamic period, the pagan Arabs used the term, “diyn”, in the meaning of “religion”.  The Prophet’s (s.a.w.) biographer, Shaykh Abu Muhammad ‘Abd al-Malik ibn Hisham al-Baswri (r.a.), commenting on the tribal god, Manat, stated that it belonged to the tribes of Aws, Khazraj, and to “man dana bi dinihim”, “those who followed them in their diyn”.  Here, the term, “diyn”, refers to the pre-Islamic religious tradition of pagan Arabia. 

The most significant feature of pre-Islamic pagan religious tradition was idol worship.  This does not mean that they did not believe in God.  They worshipped idol-gods, for that brought them “closer to God”.  The meaning of “getting closer to God” needs some elaboration.  The human mind cannot form a “real” picture of God as it is a metaphysical concept which the mind finds difficult to sustain.  This led to the pagan Makkans having a more concrete representation of the Almighty, Transcendent God in the form of idols.  Worshipping these idols, the pre-Islamic Arabs claimed, brought them “closer to God”, that is, made it easier to sustain the idea of God and keep themselves God-conscious.  The Qur’an, as will be pointed out later, rejected the Makkans’ argument for worshipping idols and explained why it did so. 

سُوۡرَةُ الزُّمَر

أَلَا لِلَّهِ ٱلدِّينُ ٱلۡخَالِصُ‌ۚ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰٓ إِنَّ ٱللَّهَ يَحۡكُمُ بَيۡنَهُمۡ فِى مَا هُمۡ فِيهِ يَخۡتَلِفُونَ‌ۗ إِنَّ ٱللَّهَ لَا يَهۡدِى مَنۡ هُوَ كَـٰذِبٌ۬ ڪَفَّارٌ۬ (٣) 

Is it not to Allah that sincere devotion is due?  But those who take for protectors other than Allah (say), “We only serve them in order that they may bring us nearer to Allah.”  Truly, Allah will Judge between them in that wherein they differ.  But Allah guides not such as are false and ungrateful. (Surah az-Zumar:3) 

The idol-gods of pagan Arabia were numerous.  Some of them were confined to a particular tribe or tribes.  For instance, Lat belonged to the Thaqif tribe; Manat  to the Aws and Khazraj and those who followed them in religion; ‘Uzza  to the Quraysh and Banu Kinanah.  It was customary for the pre-Islamic Arabs to build temples around these idol-gods.   The most revered among them was the Ka’bah in Makkah. 

Tradition holds that the Ka’bah was not originally an idol-god temple; it was said to have been built by Abraham (a.s.) to the worship of the one God. 

سُوۡرَةُ البَقَرَة

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ ۥ قَلِيلاً۬ ثُمَّ أَضۡطَرُّهُ ۥۤ إِلَىٰ عَذَابِ ٱلنَّارِ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ (١٢٦) 

And remember Abraham said, “My Lord, Make this a city of peace, and Feed its people with fruits ― such of them as believe in Allah and the Last Day.”  He Said, “(Yea) and such as reject faith ― for a while, will I Grant them their pleasure, but will soon Drive them to the torment of Fire ― an evil destination (indeed)!” (Surah al-Baqarah:126) 

Almost all the Arabs in the pre-Islamic period revered Ka’bah and made pilgrimage to it.  Caretakers were specifically employed to look after these temples, attending to them as well as to those who visited them.  They offered food and drinks to the visitors.  These attendants were known as the sadanah, and were an important part of the pre-Islamic pagan religious tradition.  The pre-Islamic pagan Arabs identified with their idol gods through specific religious practices.  The most prominent among these is the performance of sacrifices, which is reflected in the Qur’an.  It prohibited the eating of meat sacrificed to idol-gods, and insisted on mentioning God’s Name when making a sacrifice or slaughtering an animal.  Thus, it aimed to remove any possible trace among the newly converted Muslims of the deeply embedded pagan attitude of associating themselves with their idol-gods through sacrifices.  The prominence of sacrifice among the pagan Arabs was also reflected in its variety. 

There were optional sacrifices performed on special occasions.  For instance, when a child was born to a person, he made a sacrifice.  He went to the idol-god of his tribe and sacrificed a beast.  Then there were the conditional sacrifices which, Dr. Jawad ‘Ali noted, constituted the religion of the common pre-Islamic pagan, and were offered as a fulfilment of a vow.  For instance, a particular offering would be made in return for a certain event happening.  Such offerings included beasts, grains, fruit, gold and silver.  There are reports which suggest that even children were offered as sacrifices.  Shaykh ibn Hisham (r.a.), in his Sirah, recorded one such instance.  Sayyidina ‘Abd al-Muththalib Shaybah ibn Hashim (r.a.), considered sacrificing his son Sayyidina ‘Abdullah (r.a.), the Prophet’s (s.a.w.) paternal father, as a fulfilment of a vow.  But the kahin, the pagan priest, showed him a way out by making him offer 100 camels instead of the child. 

In addition to the tribal idol-gods, there were individual ones too.  Shaykh ibn Hisham (r.a.), commenting on their prominence and the manner in which the pagan Arabs worshipped them, stated, “Every household had an idol in their house which they used to worship.  When a man was about to set out on a journey, he would rub himself against it as he was about to ride off: indeed that was the last thing he used to do before his journey; and when he returned from his journey, the first thing he did was to rub himself against it before he went into his family.” 

The haj rite was also part of the pre-Islamic religious tradition of Arabia.  It was considered as a tradition inherited from Abraham (a.s.), the common ancestor of the northern Arabs.  The pre-Islamic haj was a communal event in which most of the Arabian tribes took part, journeying to Makkah in a specific period of the year.  The lunar months of Rajab, Dzu al-Qa’idah, Dzu al-Hijjah, and Muharram were regarded as the haj season and were considered sacred months.  It was customary for all the tribes to observe their sanctity by abstaining from continuing or starting a war.  The pre-Islamic haj rite included ihlal.  The ihlal is the pilgrims’ cry of “Labbayka Allahummah labbayka”, “I am present, O God, I am present.”  And it included the attending of the communal gatherings.  These gatherings took place at different places.  The most famous of them were ‘Ukaz, Mijannah, and Dhu al-Majaz.  These gatherings were not wholly religious gatherings.  Those who wanted to do commerce attended to sell or buy goods.  In addition, poets and orators from different tribes attended to show their poetical and oratory capabilities.  They also included visiting the Ka’bah, circumambulating it, and visiting ‘Arafat, Muzdalifah and Mina. 

For the majority of the pre-Islamic pagan Arabs, “diyn” as a technical term, meant these religious practices: idol worship, sacrifices and the haj rite.  In the latter part of the pre-Islamic period, immediately preceding the advent of Islam, there appeared, from within the pagan Arab community, some individuals who were dissatisfied with the pagan practices of diyn.  These individuals were referred to as Hanafiyyah, monotheists and followers of Abraham’s (a.s.) diyn.  Shaykh ibn Hisham (r.a.) recorded an account of some of these Hanafiyyah.  According to this account, they were dissatisfied with the pagan diyn, as they saw that Abraham (a.s.) could not have been an idol worshipper.  They, therefore, abandoned the pagan practice of idol worship.  They also found that the pagan diyn had little or no bearing on the practical aspects of life.  For instance, they saw some pre-Islamic customs, such as infanticide, as wrong.  But the pre-Islamic diyn did not stop the pagan Arabs from committing such acts.  These individuals refrained from such acts, and tried to stop others from committing them. 

Surah al-Fatihah, which stands among the earliest Makkan Revelations, contains the first instance of the term “diyn” in the Qur’an in the chronological order of Revelation.  Imam Abu al-Fadhl ‘Abd ar-Rahman ibn Abu Bakr ibn Muhammad Jalal ad-Din as-Suyuthi (q.s.), in his al-‘Itqan fi ‘Ulum al-Qur’an, states that e few companions, among them, Sayyidina ‘Ali ibn Abu Thalib (k.w.) even, were of the opinion that Surah al-Fatihah was the first to be Revealed.  The fourth verse of this surah reads: 

سُوۡرَةُ الفَاتِحَة

مَـٰلِكِ يَوۡمِ ٱلدِّينِ (٤) 

Master of the Day of Diyn. (Surah al-Fatihah:4) 

According to Imam ath-Thabari (r.a.), the author of the earliest extant tafsir, exegesis, of Qur’an, “diyn”, in this verse, means “Judgement”, and refers to a Reckoning in the Hereafter for a person’s deeds in his or her lifetime, followed by Reward and Punishment.  There appears to be no disagreement among Muslim exegetes regarding the meaning of “diyn” in “Maaliki Yawm ad-Din” as “judgement”.  However, some modern scholars, such as Dr. Duncan Black Macdonald, questioned the origin of the term “diyn”, and asserted that “diyn”, meaning “judgement”, is a Hebrew-Aramaic loan-word.  He did not provide any conclusive evidence to substantiate this but alleged that the classical Muslim exegetes such as Imam ath-Thabari (r.a.), Imam Abu Muhammad al-Husayn ibn Mas’ud al-Baghawi (r.a.), and Imam Fakhr ad-Din Abu ‘Abdullah Muhammad ibn ‘Umar ar-Razi (r.a.), although had recognised the meaning of “diyn” in “Maaliki Yawm ad-Din” as “judgement”, were in great doubt how to reach this meaning. 

The term, “diyn”, as shown earlier, was in common use among Arabs prior to the Qur’anic Revelation and had several meanings, among which was “requital”.  Imam ath-Thabari (r.a.), in illustrating the meaning of “diyn” in “Maaliki Yawm ad-Din”, quoted pre-Islamic poetry and statements where “diyn” occurred in the meaning of “requital”.  This indicates that Imam ath-Thabari (r.a.) saw “diyn”, meaning “judgement”, as originating from the pre-Islamic usage of “diyn” as “requital”.  An examination of the phrase “Maaliki Yawm ad-Din” supports Imam ath-Thabari’s (r.a.) thesis.  The phrase constitutes a double ighafah, construct.  Its constituents “malik”, “yawm”, and “diyn” convey meanings associated with pre-Islamic intertribal war.  “Malik” literally means “possessor”, and, signifies someone who possesses power and authority.  In the context of pre-Islamic tribal, war it refers to the victorious party or more specifically its leader, who has gained power over the defeated party.  “Yawm” literally means “day” and, in the context of intertribal war, signifies a momentous event referring to a particular period of time in which war occurred.  Hence, the term “ayyam al-‘arab”, which refers to the pre-Islamic tribal wars.  As was shown earlier, the pre-Islamic Arabs used the term, “diyn”, in the meaning of “obedience”, “force”, and “requital” in the context of tribal war.  The terms, “malik”, “yawm” and “diyn”, together create the image of the end of a tribal war, with the defeated awaiting their fate which lies in the hands of the victorious.  The Qur’an Borrows this image, familiar to the pre-Islamic Arab mind, to convey the metaphysical idea of a Day of Judgement with God being “the Possessor” on that Day.  Had “diyn” been an Aramaic-Hebrew loan-word, as Dr. Macdonald had asserted, and was unrelated to the pre-Islamic societal experiences, it could not have fitted into the phrase, “Maaliki Yawm ad-Din” to create that image of the end of a tribal war.  Thus, as far as the Qur’an was concerned, the term “diyn” meaning “judgement” originates from the pre-Islamic term, “diyn” meaning “requital”.  This does not deny the possibility that when the term, “diyn”, first entered the Arabic language, it might have come from a foreign source. 

The fundamental idea underlining “diyn” meaning “judgement”, is that man will be Made Accountable to God for his actions in the Hereafter.  The phrase, “Maaliki Yawm ad-Din” indicates that on that day, God will Judge man for his actions and Reward or Punish him accordingly.  Two things can be inferred from this: in order to be successful on that day, man has to obey God; and this obedience is manifested in human behaviour.  The instances of “diyn” in the Qur’an meaning “judgement” give a general idea regarding the meaning of “obedience to God”.  These instances indicate that man obeys God through righteous action.  For instance, the Qur’an Sees “diyn”, “judgement”, necessary because man is endowed with the ability to discern right from wrong and thus can act righteously. 

سُوۡرَةُ التِّین

لَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ فِىٓ أَحۡسَنِ تَقۡوِيمٍ۬ (٤) ثُمَّ رَدَدۡنَـٰهُ أَسۡفَلَ سَـٰفِلِينَ (٥) إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ فَلَهُمۡ أَجۡرٌ غَيۡرُ مَمۡنُونٍ۬ (٦) فَمَا يُكَذِّبُكَ بَعۡدُ بِٱلدِّينِ (٧) أَلَيۡسَ ٱللَّهُ بِأَحۡكَمِ ٱلۡحَـٰكِمِينَ (٨) 

We have indeed Created man in the best of moulds, then do We Abase him (to be) the lowest of the low ― except such as believe and do righteous deeds: for they shall have a Reward Unfailing.  Then what can, after this, contradict thee; as to the Judgment (to come)?  Is not Allah the Wisest of Judges? (Surah at-Tin:4-8) 

It states that the idea of “diyn” will appeal to righteously-minded people. 

سُوۡرَةُ المعَارج

إِلَّا ٱلۡمُصَلِّينَ (٢٢) ٱلَّذِينَ هُمۡ عَلَىٰ صَلَاتِہِمۡ دَآٮِٕمُونَ (٢٣) وَٱلَّذِينَ فِىٓ أَمۡوَٲلِهِمۡ حَقٌّ۬ مَّعۡلُومٌ۬ (٢٤)لِّلسَّآٮِٕلِ وَٱلۡمَحۡرُومِ (٢٥) وَٱلَّذِينَ يُصَدِّقُونَ بِيَوۡمِ ٱلدِّينِ (٢٦) وَٱلَّذِينَ هُم مِّنۡ عَذَابِ رَبِّہِم مُّشۡفِقُونَ (٢٧) إِنَّ عَذَابَ رَبِّہِمۡ غَيۡرُ مَأۡمُونٍ۬ (٢٨) وَٱلَّذِينَ هُمۡ لِفُرُوجِهِمۡ حَـٰفِظُونَ (٢٩) إِلَّا عَلَىٰٓ أَزۡوَٲجِهِمۡ أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُہُمۡ فَإِنَّہُمۡ غَيۡرُ مَلُومِينَ (٣٠) فَمَنِ ٱبۡتَغَىٰ وَرَآءَ ذَٲلِكَ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡعَادُونَ (٣١)وَٱلَّذِينَ هُمۡ لِأَمَـٰنَـٰتِہِمۡ وَعَهۡدِهِمۡ رَٲعُونَ (٣٢) وَٱلَّذِينَ هُم بِشَہَـٰدَٲتِہِمۡ قَآٮِٕمُونَ (٣٣) وَٱلَّذِينَ هُمۡ عَلَىٰ صَلَاتِہِمۡ يُحَافِظُونَ (٣٤) أُوْلَـٰٓٮِٕكَ فِى جَنَّـٰتٍ۬ مُّكۡرَمُونَ (٣٥) 

Not so those devoted to prayer ― Those who remain steadfast to their prayer; and those in whose wealth is a recognised right for the (needy) who asks and him who is prevented (for some reason from asking); and those who hold to the truth of the Day of Judgment; and those who fear the Punishment of their Lord ― for their Lord’s Displeasure is the opposite of peace and tranquillity ― and those who guard their chastity, except with their wives and the (captives) whom their right hands possess ― for (then) they are not to be blamed.  But those who trespass beyond this are transgressors ― and those who respect their trusts and covenants; and those who stand firm in their testimonies; and those who guard (the sacredness) of their worship ― such will be the Honoured ones in the Gardens of (Bliss). (Surah al-Ma’arij:22-35) 

A corollary to this, the Qur’an Points Out, is that those who are morally insensitive will reject the idea. 

سُوۡرَةُ المطفّفِین

ٱلَّذِينَ يُكَذِّبُونَ بِيَوۡمِ ٱلدِّينِ (١١) 

Those that deny the Day of Diyn. (Surah al-Muthaffifin:11) 

The Qur’an Speaks of those who reject the idea of diyn, judgement, as “engrossed in immoral acts”.  This is emphasised here: 

سُوۡرَةُ المَاعون

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

أَرَءَيۡتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ (١) فَذَٲلِكَ ٱلَّذِى يَدُعُّ ٱلۡيَتِيمَ (٢) وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ (٣) 

In the name of Allah, the Beneficent, the Merciful

See you one who denies the Diyn (to come)?  Then such is the (man) who repulses the orphan (with harshness), and encourages not the feeding of the indigent. (Surah al-Ma’un:1-3) 

Having indicated that “obedience to God” is related to righteous action, the Qur’an Elaborates on the meaning of this obedience.  The Qur’an does this gradually, in three stages.  In the first stage, it uses “diyn” in the meaning of “worship”. 

سُوۡرَةُ الکافِرون

لَكُمۡ دِينُكُمۡ وَلِىَ دِينِ (٦) 

To you be your diyn, and to me my Diyn. (Surah al-Kafirun:6) 

Here, as will be seen, the objective is to distinguish between the Qur’anic idea of worship and that of the pagan Makkans.  The first usage is seen in Surah al-Kafirun, which was Revealed in the very early Makkan period.  The companions and scholars agree that this is a Makkan surah. Imam as-Suyuthi (q.s.), in his Itqan, wrote that the occasion of the Revelation also indicates its early Makkan origin.  It relates to the incident when the Makkan chieftains approached the Prophet (s.a.w.), seeking a compromise.  Imam ath-Thabari (r.a.), in his Jami’, said that this indicates that at that time, there was no severe persecution of the Prophet (s.a.w.) and his followers, and the Makkan opponents had not yet lost hope of reaching a compromise.  It is generally held that severe persecution began after the third or fourth year of the Prophet’s (s.a.w.) mission, when he had started inviting people openly to his teachings.  Therefore, Surah al-Kafirun could be placed, chronologically, before the fourth year of the Prophet’s (s.a.w.) mission. 

This short surah consists of six verses and reads: 

سُوۡرَةُ الکافِرون

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

قُلۡ يَـٰٓأَيُّہَا ٱلۡڪَـٰفِرُونَ (١) لَآ أَعۡبُدُ مَا تَعۡبُدُونَ (٢) وَلَآ أَنتُمۡ عَـٰبِدُونَ مَآ أَعۡبُدُ (٣) وَلَآ أَنَا۟ عَابِدٌ۬ مَّا عَبَدتُّمۡ (٤) وَلَآ أَنتُمۡ عَـٰبِدُونَ مَآ أَعۡبُدُ (٥) لَكُمۡ دِينُكُمۡ وَلِىَ دِينِ (٦) 

In the name of Allah, the Beneficent, the Merciful

Say: “O you that reject Faith!  I worship not that which you worship, nor will you worship that which I worship.  And I will not worship that which you have been wont to worship, nor will you worship that which I worship.  To you be your way, and to me mine. (Surah Al-Kafirun:1-6) 

The term, “diyn”, occurs twice in this surah, and relates to “worship”.  The first instance, “lakum dinukum”, “Unto you, your diyn”, refers to the phrase “ma ta’budun”, “that which you worship”, referring to the pagan Makkans Mentioned in the second verse.  The second is the phrase, “ma ‘abadtum”, “that which you worshipped”, referring to the pagan Makkans, mentioned in the fourth verse.  Thus, “lakum dinukum”, would mean, “you, the pagan Makkans, have your diyn”, that is, “that which you worship”.  The second instance, “liya diyn”, refers to the phrase, “ma a’budu” in the third and fifth verses.  Thus, “liya diyn”, “unto me is my diyn”, would mean, “I, the Prophet Muhammad (s.a.w.), have my diyn”, that is, “that which I worship”.  The point this surah makes seems clear: “That which Prophet Muhammad (s.a.w.) worships” is totally different from “that which the pagan Makkans worship”.  A more concrete picture of this difference can be seen by knowing what both these opposing parties, the Prophet Muhammad (s.a.w.) and the pagan Makkans, “worshipped”.  The clue to this lies in what the particle, “ma”, “that which”, alludes to, in the phrases, “ma ta’budun”, and “ma ‘abadtum”, with respect to the pagan Makkans on one hand, and the phrase “ma a’abud”, in the third and fifth verses, with regard to the Prophet Muhammad (s.a.w.) on the other. 

“Ma” with regard to the pagan Makkans, alludes to their worship of idol-gods as well as their values, such as their high regard for material prosperity and worldly pleasure.  This can be seen from the occasion of revelation of Surah al-Kafirun and from others Revealed prior to this surah.  According to Sayyidina ibn ‘Abbas (r.a.), Surah al-Kafirun was Revealed when the Qurayshiyyah chiefs approached Prophet Muhammad (s.a.w.) seeking a compromise.  They offered him a number of things: wealth, the hand of any lady he wished in marriage, and obedience, following and worship of Prophet Muhammad’s (s.a.w.) God.  All this, they offered on the condition that Prophet Muhammad (s.a.w.) should stop speaking ill of their gods and worship them for the time-span they worshipped his.  This incident occasioned the Revelation of Surah al-Kafirun, which Commanded Prophet Muhammad (s.a.w.) to reject compromise and respond to the Makkan chiefs saying, “I do not worship”, or literally, “render myself a servant to” “that which you worship”, or literally, “render yourselves servants to” and “Unto you is your diyn, and unto me is my diyn”.  Similarly, Surah at-Takatsur, Revealed prior to Surah al-Kafirun, Referred to these pagan Makkan values when it Mentioned the pagan Makkans' ceaseless pursuit of more worldly gains.  The first two verses read: 

سُوۡرَةُ التّکاثُر

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ (١) حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ (٢) 

In the name of Allah, the Beneficent, the Merciful

The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things), until you visit the graves. (Surah at-Takatsur:1-2) 

Shaykh Muhammad Asad Leopold Weiss (r.a.), a modern exegete, wrote that Surah at-Takatsur bears the connotation of “greedily striving for an increase”, in benefits, be they tangible or intangible, real or illusory.  In the context of Surah at-Takatsur, it denotes man’s obsessive striving for more and more comforts, more material goods, greater power over his fellow-men or over nature.  He said that a passionate pursuit of such endeavours, to the exclusion of everything else, bars man from all spiritual insight and, hence, from the acceptance of any restrictions and inhibitions based on purely moral values. 

Surah al-‘Alaq also has a reference to some of the pagan Makkan values where it spoke of their excessive self-pride: 

سُوۡرَةُ العَلق

كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ (٦) 

Nay, but man does transgress all bounds, (Surah al-‘Alaq:6) 

Such pride, the Qur’an Indicates, makes them unmindful of the fact that they would be made accountable in the Hereafter: 

سُوۡرَةُ العَلق

كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ (٦) أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ (٧) إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجۡعَىٰٓ (٨) 

Nay, but man does transgress all bounds, in that he looks upon himself as self-sufficient.  Verily, to your Lord is the Return (of all). (Surah al-‘Alaq:6-8) 

Thus, “diyn” in “Unto you is your diyn”, the sixth verse of Surah al-Kafirun, would mean the pagan Makkans’ worship of gods and what they value, such as extreme self-pride, and pursuit of material gain and worldly pleasure to the exclusion of everything else.  In other words, “diyn” here is very comprehensive and indicative of their way of life.  Thus, Shaykh ‘Abdullah Yusuf ‘Ali (r.a.), a modern scholar of Qur’an, translated “diyn”, here, as “way”. 

“Ma”, with regard to the Prophet Muhammad (s.a.w.), alludes to his worship of God and the values he upholds.  This is evident from the occasion of Revelation of Surah al-Kafirun, which, as was seen above, referred to the Prophet’s (s.a.w.) worship of God and his refusal to accept the pagan Makkans’ values.  Further, this can also be seen in Surah al-‘Alaq, which was revealed prior to Surah al-Kafirun.  Surah al-‘Alaq speaks of the Prophet Muhammad’s (s.a.w.) swalah, prayer, and his enjoining of taqwa: 

سُوۡرَةُ العَلق

أَرَءَيۡتَ ٱلَّذِى يَنۡهَىٰ (٩) عَبۡدًا إِذَا صَلَّىٰٓ (١٠) أَرَءَيۡتَ إِن كَانَ عَلَى ٱلۡهُدَىٰٓ (١١) 

Sees you one who forbids. ― votary when he (turns) to pray?  Sees you if he is on (the road of) Guidance? ― (Surah al-‘Alaq:9-11) 

This is regarding Abu Jahl ‘Amr ibn Hisham al-Makhzumi, one of the bitterest opponents of the Prophet (s.a.w.), who prevented him from performing swalah at the Ka’bah.  And the next line is asking them to consider whether Prophet (s.a.w.) is on hudan, the right way, or enjoins taqwa. 

In these verses, the term, “swalah”, “praying”, indicates Prophet Muhammad’s (s.a.w.) belief in God and a formal expression of that belief through the ritual prayer.  Shaykh ibn Hisham (r.a.) stated that the formal prayer was first instituted following the preliminary Qur’anic Revelations.  The term, “taqwa” literally means, “guarding oneself by putting a thing between him and another”.  “Enjoining taqwa” means guarding oneself from the Displeasure of God by doing what is right and avoiding what is wrong.  Keeping in mind that “ma”, with regard to the Prophet (s.a.w.), alludes to his worship of God and his values, the verse, “Unto me is my diyn”, would mean this: “Unto me is that which I worship, that is, God and my moral values.”  In other words, “diyn”, in this instance, signifies the Prophet Muhammad’s (s.a.w.) way of life or, as Shaykh Asad (r.a.) translated, “his moral law”. 

The first stage in the usage of the term, “diyn” as a term denoting “obedience to God”, comes to an end with the clear difference between the Prophet Muhammad’s (s.a.w.) conception of diyn, and that of the pagan Makkans’.  The Objective of the Qur’an, at this stage, seems clear: to detach its conception of diyn propagated through the Prophet (s.a.w.) from that of the pagan Makkans.  The Qur’an Achieves this objective with the Revelation of Surah al-Kafirun, where the verse, “unto you is your diyn and unto me is my diyn”, occurs.  Then the Qur’an Invites the pagan Makkans to Its Conception of din: worship of God and the moral values related to it.  This may be identified as the second stage in the Qur’anic Usage of diyn as a term denoting “obedience to God”. 

In this second stage, the term “diyn” continues to be associated with worship but with a new emphasis.  The Qur’an Points Out to the pagan Makkans that worship is due to God Alone.  This new emphasis is illustrated in the phrase “al-‘ikhlasw fi ad-din”, “sincerity in worship”, which recurs in different forms throughout the Makkan period.  In one such instance, the Qur’an States, “Fa’budi Allaha mukhliswan lahu ad-din”, “Worship God, making diyn sincere to Him”: 

سُوۡرَةُ الزُّمَر

إِنَّآ أَنزَلۡنَآ إِلَيۡكَ ٱلۡڪِتَـٰبَ بِٱلۡحَقِّ فَٱعۡبُدِ ٱللَّهَ مُخۡلِصً۬ا لَّهُ ٱلدِّينَ (٢) 

Verily, it is We Who have Revealed the Book to you in Truth: so serve Allah, offering Him sincere devotion. (Surah az-Zumar:2) 

Other instances are as follows: 

سُوۡرَةُ الاٴعرَاف

قُلۡ أَمَرَ رَبِّى بِٱلۡقِسۡطِ‌ۖ وَأَقِيمُواْ وُجُوهَكُمۡ عِندَ ڪُلِّ مَسۡجِدٍ۬ وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَ‌ۚ كَمَا بَدَأَكُمۡ تَعُودُونَ (٢٩) 

Say: “My Lord has Commanded justice; and that you set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your diyn sincere as in his sight: such as he Created you in the beginning, so shall you return.” (Surah al-A’araf:29) 

سُوۡرَةُ یُونس

هُوَ ٱلَّذِى يُسَيِّرُكُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ‌ۖ حَتَّىٰٓ إِذَا كُنتُمۡ فِى ٱلۡفُلۡكِ وَجَرَيۡنَ بِہِم بِرِيحٍ۬ طَيِّبَةٍ۬ وَفَرِحُواْ بِہَا جَآءَتۡہَا رِيحٌ عَاصِفٌ۬ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٍ۬ وَظَنُّوٓاْ أَنَّہُمۡ أُحِيطَ بِهِمۡ‌ۙ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ لَٮِٕنۡ أَنجَيۡتَنَا مِنۡ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ (٢٢) 

He, it is, Who Enables you to traverse through land and sea; so that you even board ships ― they sail with them with a favourable wind, and they rejoice thereat; then comes a stormy wind and the waves come to them from all sides, and they think they are being overwhelmed: they cry unto Allah, sincerely offering (their) diyn unto Him, saying, “If You do Deliver us from this, we shall truly show our gratitude!” (Surah Yunus:22) 

سُوۡرَةُ العَنکبوت

فَإِذَا رَڪِبُواْ فِى ٱلۡفُلۡكِ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّٮٰهُمۡ إِلَى ٱلۡبَرِّ إِذَا هُمۡ يُشۡرِكُونَ (٦٥) 

Now if they embark on a boat, they call on Allah, making their diyn sincerely (and exclusively) to Him; but when He had Delivered them safely to (dry) land, behold, they give a share (of their worship to others)! ― (Surah al-‘Ankabut:65) 

سُوۡرَةُ لقمَان

وَإِذَا غَشِيَہُم مَّوۡجٌ۬ كَٱلظُّلَلِ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّٮٰهُمۡ إِلَى ٱلۡبَرِّ فَمِنۡهُم مُّقۡتَصِدٌ۬‌ۚ وَمَا يَجۡحَدُ بِـَٔايَـٰتِنَآ إِلَّا كُلُّ خَتَّارٍ۬ كَفُورٍ۬ (٣٢) 

When a wave covers them like the canopy (of clouds), they call upon Allah, offering Him sincere diyn.  But when He has Delivered them safely to land, there are among them those that halt between (right and wrong).  But none reject Our Signs, except only a perfidious ungrateful (wretch)! (Surah Luqman:32) 

سُوۡرَةُ الزُّمَر

قُلِ ٱللَّهَ أَعۡبُدُ مُخۡلِصً۬ا لَّهُ ۥ دِينِى (١٤) 

Say: “It is Allah I serve, with my sincere (and exclusive) diyn.” (Surah az-Zumar:14) 

سُوۡرَةُ المؤمن / غَافر

فَٱدۡعُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ وَلَوۡ كَرِهَ ٱلۡكَـٰفِرُونَ (١٤) 

Call you, then, upon Allah with sincere diyn to Him, even though the unbelievers may detest it. (Surah Ghafir:14) 

سُوۡرَةُ المؤمن / غَافر

هُوَ ٱلۡحَىُّ لَآ إِلَـٰهَ إِلَّا هُوَ فَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَۗ ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (٦٥) 

He is the Living (One): There is no god but He: Call upon Him, giving Him sincere diyn.  Praise be to Allah, Lord of the Worlds! (Surah Ghafir:65) 

The only instance of the phrase, “al-‘ikhlasw fi ad-din” to be Revealed in Madina is in reference is to the munafiqun, the hypocrites: 

سُوۡرَةُ النِّسَاء

إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَٱعۡتَصَمُواْ بِٱللَّهِ وَأَخۡلَصُواْ دِينَهُمۡ لِلَّهِ فَأُوْلَـٰٓٮِٕكَ مَعَ ٱلۡمُؤۡمِنِينَ‌ۖ وَسَوۡفَ يُؤۡتِ ٱللَّهُ ٱلۡمُؤۡمِنِينَ أَجۡرًا عَظِيمً۬ا (١٤٦) 

Except for those who repent, mend (their life), hold fast to Allah, and purify their diyn as in Allah’s Sight: if so they will be (Numbered) with the believers.  And soon will Allah Grant to the believers a Reward of immense value. (Surah an-Nisa’:146) 

The Qur’an Elaborates on the meaning of sincerity in worship to the pagan Makkans, so that they may abandon their idol-gods and values on the one hand and accept the worship of God and the ethical values related to this worship on the other, the meaning to which “ma a’budu”, in Surah al-Kafirun Alluded.  The Qur’an Begins this elaboration by Pointing Out to the pagan Makkans what it sees of worship of God as an innate human quality and not something which the Qur’an is imposing upon them.  The Qur’an Illustrates this point in the parable of the seafarers: 

سُوۡرَةُ لقمَان

ذَٲلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِ ٱلۡبَـٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِىُّ ٱلۡڪَبِيرُ (٣٠) أَلَمۡ تَرَ أَنَّ ٱلۡفُلۡكَ تَجۡرِى فِى ٱلۡبَحۡرِ بِنِعۡمَتِ ٱللَّهِ لِيُرِيَكُم مِّنۡ ءَايَـٰتِهِۦۤ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّكُلِّ صَبَّارٍ۬ شَكُورٍ۬ (٣١)وَإِذَا غَشِيَہُم مَّوۡجٌ۬ كَٱلظُّلَلِ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّٮٰهُمۡ إِلَى ٱلۡبَرِّ فَمِنۡهُم مُّقۡتَصِدٌ۬‌ۚ وَمَا يَجۡحَدُ بِـَٔايَـٰتِنَآ إِلَّا كُلُّ خَتَّارٍ۬ كَفُورٍ۬ (٣٢) 

That is because Allah is the (only) Reality and because whatever else they invoke besides Him is falsehood; and because Allah ― He is the Most High, Most Great.  See you not that the ships sail through the ocean by the Grace of Allah?  That He may Show you of His Signs?  Verily, in this are Signs for all who constantly persevere and give thanks.  When a wave covers them like the canopy (of clouds), they call upon Allah, offering Him sincere diyn.  But when He has Delivered them safely to land, there are among them those that halt between (right and wrong).  But none reject Our Signs except only a perfidious ungrateful (wretch)! (Surah Luqman:30-32) 

سُوۡرَةُ یُونس

هُوَ ٱلَّذِى يُسَيِّرُكُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ‌ۖ حَتَّىٰٓ إِذَا كُنتُمۡ فِى ٱلۡفُلۡكِ وَجَرَيۡنَ بِہِم بِرِيحٍ۬ طَيِّبَةٍ۬ وَفَرِحُواْ بِہَا جَآءَتۡہَا رِيحٌ عَاصِفٌ۬ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٍ۬ وَظَنُّوٓاْ أَنَّہُمۡ أُحِيطَ بِهِمۡ‌ۙ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ لَٮِٕنۡ أَنجَيۡتَنَا مِنۡ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ (٢٢) فَلَمَّآ أَنجَٮٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِى ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ‌ۗ يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُم‌ۖ مَّتَـٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٢٣) 

He, it is, Who Enables you to traverse through land and sea; so that you even board ships ― they sail with them with a favourable wind, and they rejoice thereat; then comes a stormy wind and the waves come to them from all sides, and they think they are being overwhelmed: they cry unto Allah, sincerely offering (their) diyn unto Him, saying, “If You do Deliver us from this, we shall truly show our gratitude!”  But when He Delivers them, behold!  They transgress insolently through the earth in defiance of right!  O mankind!  Your insolence is against your own souls ― an enjoyment of the life of the present: in the end to Us is your return, and We shall Show you the truth of all that you did. (Surah Yunus:22-23) 

سُوۡرَةُ العَنکبوت

فَإِذَا رَڪِبُواْ فِى ٱلۡفُلۡكِ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّٮٰهُمۡ إِلَى ٱلۡبَرِّ إِذَا هُمۡ يُشۡرِكُونَ (٦٥)لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَـٰهُمۡ وَلِيَتَمَتَّعُواْ‌ۖ فَسَوۡفَ يَعۡلَمُونَ (٦٦) 

Now if they embark on a boat, they call on Allah, making their diyn sincerely (and exclusively) to Him; but when He had Delivered them safely to (dry) land, behold, they give a share (of their worship to others)! ― Disdaining ungratefully Our gifts, and giving themselves up to (worldly) enjoyment!  But soon will they know. (Surah al-‘Ankabut:65-66) 

The consequence of this forgetfulness, the Qur’an States, is that they continue to indulge themselves in their worldly enjoyment without giving any consideration to what is right or wrong.  In this parable, the Qur’an seems to Point Out to the pagan Makkans that it is their value of worldly enjoyment which is keeping them from accepting the Qur’anic idea of worship of God.  This apparently is an echo of the meaning of the previously mentioned verse: 

سُوۡرَةُ التّکاثُر

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ (١) 

In the name of Allah, the Beneficent, the Merciful

The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things), (Surah at-Takatsur:1) 

The Qur’an also Reminds the pagan Makkans that worship of God is not an alien idea to them.  For instance, it states that if the pagan Makkans were Asked Who Created the Heavens and the Earth, their reply would be that it is God: 

سُوۡرَةُ العَنکبوت

وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ لَيَقُولُنَّ ٱللَّهُ‌ۖ فَأَنَّىٰ يُؤۡفَكُونَ (٦١)ٱللَّهُ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ مِنۡ عِبَادِهِۦ وَيَقۡدِرُ لَهُ ۥۤ‌ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (٦٢) وَلَٮِٕن سَأَلۡتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ مِنۢ بَعۡدِ مَوۡتِهَا لَيَقُولُنَّ ٱللَّهُ‌ۚ قُلِ ٱلۡحَمۡدُ لِلَّهِ‌ۚ بَلۡ أَڪۡثَرُهُمۡ لَا يَعۡقِلُونَ (٦٣) 

If indeed you ask them Who has Created the Heavens and the Earth, and Subjected the Sun and the Moon (to His Law); they will certainly reply, “Allah.”  How are they then deluded away (from the truth)?  Allah Enlarges the sustenance (which He Gives) to whichever of His servants He Pleases; and He (similarly) Grants by (strict) measure, (as He Pleases): for Allah has Full Knowledge of all things.  And, if indeed, you ask them Who it is that Sends down rain from the sky, and Gives life therewith to the earth after its death, they will certainly reply “Allah!”  Say, “Praise be to Allah!”  But most of them understand not. (Surah al-‘Ankabut:61-63) 

The pagan Makkans did not seem to reject this statement as untrue, for they justified their worship of idols, saying: 

سُوۡرَةُ الزُّمَر

... أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ ... (٣) 

…  But those who take for protectors other than Allah (say), “We only serve them in order that they may bring us nearer to Allah” ... (Surah az-Zumar:3) 

As explained earlier, this verse refers to the pagan Makkans’ attempt at relating themselves to the abstract idea of God through a physical representation of Him to keep the idea alive within themselves.  The Qur’an Finds their justification invalid.  Their idols, the Qur’an States, are but “empty names”: 

سُوۡرَةُ یُوسُف

مَا تَعۡبُدُونَ مِن دُونِهِۦۤ إِلَّآ أَسۡمَآءً۬ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُڪُم مَّآ أَنزَلَ ٱللَّهُ بِہَا مِن سُلۡطَـٰنٍ‌ۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِ‌ۚ أَمَرَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ‌ۚ ذَٲلِكَ ٱلدِّينُ ٱلۡقَيِّمُ وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ (٤٠) 

“If not Him you worship nothing but names which you have named ― you and your fathers ― for which Allah has sent down no authority: the Command is for none but Allah: He has Commanded that you worship none but Him: that is the right diyn, but Most men understand not …” (Surah Yusuf:40) 

This seems not only to refer to the fact they have no real benefit, but also to the fact that the worship of such deities yields no positive values.  Hence, the implicit reference is to such worship as “false diyn” as opposed to the worship of God, which the Qur’an Calls “ad-din al-qayyim”, “the upright diyn”, that is, yielder of “qiyam”, “positive values”. 

سُوۡرَةُ الرُّوم

فَأَقِمۡ وَجۡهَكَ لِلدِّينِ حَنِيفً۬ا‌ۚ فِطۡرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيۡہَا‌ۚ لَا تَبۡدِيلَ لِخَلۡقِ ٱللَّهِ‌ۚ ذَٲلِكَ ٱلدِّينُ ٱلۡقَيِّمُ وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ (٣٠) 

So set you your face steadily and truly to the faith: (establish) Allah’s Handiwork according to the pattern on which He has Made mankind: no change (let there be) in the work (wrought) by Allah: that is the upright diyn: but most among mankind understand not. (Surah ar-Rum:30) 

The implication is apparent in the term “qayyim”.  “Qayyim” is a derivative of “qawwamah” which means “to make something straight”.  “Qayyim” is an active participle of “qawwama”, meaning “that which makes straight”.  Thus, “ad-din al-qayyim”, in the context of worship of God, literally means “the worship which makes one straight”, that is, that which yields positive values.  Conversely, the worship of idol-gods is the false diyn, and does not make one straight, that is, does not yield any positive values. 

By worshipping “empty names” which do not yield any positive values, one cannot achieve nearness to God.  He achieves nearness to God, according to the Qur’an, through “amal swalihah”, “righteous deeds”.  We consider these two verses: 

سُوۡرَةُ سَبَإ

وَمَآ أَمۡوَٲلُكُمۡ وَلَآ أَوۡلَـٰدُكُم بِٱلَّتِى تُقَرِّبُكُمۡ عِندَنَا زُلۡفَىٰٓ إِلَّا مَنۡ ءَامَنَ وَعَمِلَ صَـٰلِحً۬ا فَأُوْلَـٰٓٮِٕكَ لَهُمۡ جَزَآءُ ٱلضِّعۡفِ بِمَا عَمِلُواْ وَهُمۡ فِى ٱلۡغُرُفَـٰتِ ءَامِنُونَ (٣٧) 

It is not your wealth nor your sons, that will bring you nearer to Us in degree: but only those who believe and work righteousness ― these are the ones for whom there is a Multiplied Reward for their deeds, while secure they (reside) in the dwellings on high! (Surah Saba’:37) 

سُوۡرَةُ الزُّمَر

أَلَا لِلَّهِ ٱلدِّينُ ٱلۡخَالِصُ‌ۚ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰٓ إِنَّ ٱللَّهَ يَحۡكُمُ بَيۡنَهُمۡ فِى مَا هُمۡ فِيهِ يَخۡتَلِفُونَ‌ۗ إِنَّ ٱللَّهَ لَا يَهۡدِى مَنۡ هُوَ كَـٰذِبٌ۬ ڪَفَّارٌ۬ (٣) 

Is it not to Allah that sincere devotion is due?  But those who take for protectors other than Allah (say), “We only serve them in order that they may bring us nearer to Allah.”  Truly, Allah will Judge between them in that wherein they differ.  But Allah guides not such as are false and ungrateful. (Surah az-Zumar:3) 

It should be noted that “nearness to God” in both verses are expressed by the same word, “zulfa”.  Thus, by worshipping “empty names”, the pagan Makkans ended up forgetting God and becoming oblivious of right and wrong.  The Qur’anic Usage of “diyn”, meaning “worshipping God Alone”, ends with the close of the Makkan period.  By then, the pagan Makkans’ unwillingness to yield to the Qur’anic idea of diyn had become clear.  Perhaps, “diyn” in Surah Yunus, a late Makkan Revelation, is most illustrative in announcing the end of this usage.  Here, the Qur’an Makes it clear that it will not compromise on its idea of diyn as worshipping Him Alone: 

سُوۡرَةُ یُونس

قُلۡ يَـٰٓأَيُّہَا ٱلنَّاسُ إِن كُنتُمۡ فِى شَكٍّ۬ مِّن دِينِى فَلَآ أَعۡبُدُ ٱلَّذِينَ تَعۡبُدُونَ مِن دُونِ ٱللَّهِ وَلَـٰكِنۡ أَعۡبُدُ ٱللَّهَ ٱلَّذِى يَتَوَفَّٮٰكُمۡ‌ۖ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ (١٠٤) 

Say: “O you men!  If you are in doubt as to my religion, (behold!) I worship not what you worship other than Allah, but I worship Allah ― Who will Take your souls (at death): I am Commanded to be (in the ranks) of the believers.” (Surah Yunus:104) 

In the third stage, the Qur’an Uses the term “diyn” to refer to specific acts of worship.  These include mental acts such as beliefs.  For instance, the Qur’an Described the belief held by Madinan Jews, that if they were to suffer in the Hereafter, it would be only for a short period as a “delusion in diyn”: 

سُوۡرَةُ آل عِمرَان

ذَٲلِكَ بِأَنَّهُمۡ قَالُواْ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامً۬ا مَّعۡدُودَٲتٍ۬‌ۖ وَغَرَّهُمۡ فِى دِينِهِم مَّا ڪَانُواْ يَفۡتَرُونَ (٢٤) 

This because they say, “The Fire shall not touch us but for a few numbered days”; for their forgeries deceive them as to their own diyn. (Surah Ali ‘Imran:24) 

Similarly, in the following verse: 

سُوۡرَةُ النِّسَاء

يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ وَلَا تَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّ‌ۚ إِنَّمَا ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ رَسُولُ ٱللَّهِ وَڪَلِمَتُهُ ۥۤ أَلۡقَٮٰهَآ إِلَىٰ مَرۡيَمَ وَرُوحٌ۬ مِّنۡهُ‌ۖ فَـَٔامِنُواْ بِٱللَّهِ وَرُسُلِهِۦ‌ۖ وَلَا تَقُولُواْ ثَلَـٰثَةٌ‌ۚ ٱنتَهُواْ خَيۡرً۬ا لَّڪُمۡ‌ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌ۬ وَٲحِدٌ۬‌ۖ سُبۡحَـٰنَهُ ۥۤ أَن يَكُونَ لَهُ ۥ وَلَدٌ۬‌ۘ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ وَكَفَىٰ بِٱللَّهِ وَڪِيلاً۬ (١٧١) 

O people of the Book!  Commit no excesses in your diyn: nor say of Allah aught but truth.  Christ Jesus the son of Mary was (no more than) a Messenger of Allah and His Word, which He Bestowed on Mary, and a Spirit proceeding from Him: so believe in Allah and His Messengers.  Say not, “Trinity”: desist: it will be better for you: for Allah is One Allah: Glory be to Him: (for Exalted is He) above having a son.  To Him Belongs all things in the Heavens and on Earth.  And enough is Allah as a Disposer of affairs. (Surah an-Nisa’:171) 

The term, “diyn”, also signified “belief” in here.  The reference is to the belief of Christ’s (a.s.) divinity and is Described by the Qur’an as “al-ghuluw fi ad-din”, “transgressing the bounds of diyn”.  In addition to mental acts like belief, physical acts such as swalah and zakat are also associated with diyn.  The Qur’an States: 

سُوۡرَةُ البَیّنَة

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ (٥) 

And they have been Commanded no more than this: to worship Allah, offering Him sincere diyn, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the upright diyn. (Surah al-Bayyinah:5) 

Another instance of the term, “diyn” referring to physical acts is its reference to flogging for zina, illicit sex, as diyn Allah: 

سُوۡرَةُ النُّور

ٱلزَّانِيَةُ وَٱلزَّانِى فَٱجۡلِدُواْ كُلَّ وَٲحِدٍ۬ مِّنۡہُمَا مِاْئَةَ جَلۡدَةٍ۬‌ۖ وَلَا تَأۡخُذۡكُم بِہِمَا رَأۡفَةٌ۬ فِى دِينِ ٱللَّهِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ وَلۡيَشۡہَدۡ عَذَابَہُمَا طَآٮِٕفَةٌ۬ مِّنَ ٱلۡمُؤۡمِنِينَ (٢) 

The woman and the man guilty of adultery or fornication ― flog each of them with a hundred stripes: let not compassion move you in their case, in a diyn of Allah, if you believe in Allah and the Last Day: and let a party of the believers witness their punishment. (Surah an-Nur:2) 

Similarly, here: 

سُوۡرَةُ المَائدة

حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُواْ بِٱلۡأَزۡلَـٰمِ‌ۚ ذَٲلِكُمۡ فِسۡقٌ‌ۗ ٱلۡيَوۡمَ يَٮِٕسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِ‌ۚ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ فَمَنِ ٱضۡطُرَّ فِى مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفٍ۬ لِّإِثۡمٍ۬‌ۙ فَإِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (٣) 

Forbidden to you (for food) are: dead meat, blood the flesh of swine, and that on which has been invoked the name of other than Allah, that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which has been (partly) eaten by a wild animal; unless you are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety.  This day, have those who reject faith given up all hope of your diyn: yet fear them not but fear Me.  This day, have I Perfected your diyn for you, Completed My Favour upon you, and have Chosen for you, Islam as your diyn.  But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-Forgiving Most Merciful. (Surah al-Ma’idah:3) 

This ayat indicates that to maintain certain dietary laws, such as abstaining from eating carrion and the flesh of swine, drinking blood and to perform the ritual of haj, is also part of diyn. 

The term, “diyn”, denoting obedience to God, thus gains a concrete sense.  For it is through abiding by or refraining from these mental and physical acts that the believer obeys God.  The Qur’an Uses “diyn” to Refer to such acts collectively and States that these acts of diyn are not intended to burden anyone, ma ja’ala ‘alaykum fi ad-din min haraj. 

سُوۡرَةُ الحَجّ

وَجَـٰهِدُواْ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ‌ۚ هُوَ ٱجۡتَبَٮٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِى ٱلدِّينِ مِنۡ حَرَجٍ۬‌ۚ مِّلَّةَ أَبِيكُمۡ إِبۡرَٲهِيمَ‌ۚ هُوَ سَمَّٮٰكُمُ ٱلۡمُسۡلِمِينَ مِن قَبۡلُ وَفِى هَـٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيۡكُمۡ وَتَكُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ‌ۚ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡ‌ۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ (٧٨) 

And strive in His Cause as you ought to strive, (with sincerity and under discipline): He has Chosen you and has imposed no difficulties on you in diyn; it is the cult of your father Abraham.  It is He Who has Named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and you be witnesses for mankind!  So, establish regular prayer give regular charity, and hold fast to Allah!  He is your Protector ― the ― Best to Protect and the Best to Help! (Surah al-Haj:78)

Thus, diyn becomes a very comprehensive term, encompassing in its orbit all that God Prescribed relating to mental or physical acts.  This comprehensive sense, as will be shown later, was shared by the terms, “islam”, and “shari’ah”.  After specifying as well the contents of diyn, the Qur’an did not fail to emphasise its moral significance. 

Here, the Qur’an Indicates that diyn is about knowing what is right and wrong: 

سُوۡرَةُ البَقَرَة

ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ‌ۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ‌ۗ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٢٥٧) 

Allah is the Protector of those who have faith: from the depths of darkness, He will Lead them forth into light.  Of those who reject faith, the patrons are the Evil Ones: from light, they will lead them forth into the depths of darkness.  They will be companions of the fire, to dwell therein (forever). (Surah al-Baqarah:257) 

It also States: 

سُوۡرَةُ البَقَرَة

لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ ... (٢٥٦) 

Let there be no compulsion in diyn.  Truth stands out clear from error ... (Surah al-Baqarah:256) 

Similarly, the Qur’an Indicates that acts of worship have no value in themselves and highlights the underlying moral ends these acts aim to achieve.  Acts of beliefs, according to the Qur’an, are not enough to achieve Salvation in the Hereafter; they should be coupled with “khayr”, “good works” or “righteous deeds”: 

سُوۡرَةُ الاٴنعَام

هَلۡ يَنظُرُونَ إِلَّآ أَن تَأۡتِيَهُمُ ٱلۡمَلَـٰٓٮِٕكَةُ أَوۡ يَأۡتِىَ رَبُّكَ أَوۡ يَأۡتِىَ بَعۡضُ ءَايَـٰتِ رَبِّكَ‌ۗ يَوۡمَ يَأۡتِى بَعۡضُ ءَايَـٰتِ رَبِّكَ لَا يَنفَعُ نَفۡسًا إِيمَـٰنُہَا لَمۡ تَكُنۡ ءَامَنَتۡ مِن قَبۡلُ أَوۡ كَسَبَتۡ فِىٓ إِيمَـٰنِہَا خَيۡرً۬ا‌ۗ قُلِ ٱنتَظِرُوٓاْ إِنَّا مُنتَظِرُونَ (١٥٨) 

Are they waiting to see if the angels come to them, or thy Lord (Himself), or certain of the Signs of thy Lord!  The day that certain of the signs of thy Lord do come, no good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its good works.  Say: “Wait you: we, too, are waiting.” (Surah al-An’am:158) 

Physical acts such as swalah, zakat and fasting are not ends in themselves but means to achieve certain ethical goals.  Swalah serves to keep the idea of God alive in the believer’s heart and mind in order to keep at bay fahishah, shameful; or munkar, wrongful, acts: 

سُوۡرَةُ العَنکبوت

ٱتۡلُ مَآ أُوحِىَ إِلَيۡكَ مِنَ ٱلۡكِتَـٰبِ وَأَقِمِ ٱلصَّلَوٰةَ‌ۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ وَلَذِكۡرُ ٱللَّهِ أَڪۡبَرُ‌ۗ وَٱللَّهُ يَعۡلَمُ مَا تَصۡنَعُونَ (٤٥) 

Recite what is Sent of the Book by inspiration to you, and establish regular prayer: for prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt.  And Allah Knows the (deeds) that you do. (Surah al-‘Ankabut:45) 

Zakat and charity purifies the believer from greed and selfishness: 

سُوۡرَةُ التّوبَة

خُذۡ مِنۡ أَمۡوَٲلِهِمۡ صَدَقَةً۬ تُطَهِّرُهُمۡ وَتُزَكِّيہِم بِہَا وَصَلِّ عَلَيۡهِمۡ‌ۖ إِنَّ صَلَوٰتَكَ سَكَنٌ۬ لَّهُمۡ‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ (١٠٣) 

Of their wealth, take alms, that so you might purify and sanctify them; and pray on their behalf.  Verily, your prayers are a source of security for them: and Allah is One Who Hears and Knows. (Surah al-Tawbah:103) 

Fasting guards himself against wrong: 

سُوۡرَةُ البَقَرَة

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡڪُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبۡلِڪُمۡ لَعَلَّكُمۡ تَتَّقُونَ (١٨٣) 

O you who believe!  Fasting is Prescribed to you as it was Prescribed to those before you, that you may (learn) self-restraint. ― (Surah al-Baqarah:183) 

Finally, the Qur’an Declares: 

سُوۡرَةُ آل عِمرَان

إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَـٰمُ‌ۗ ... (١٩) 

The diyn before Allah is Islam (submission to His will) ... (Surah Ali ‘Imran:19) 

The term, “islam”, denotes “striving for righteousness”.  This verse closes the Qur’anic discussion of diyn, drawing the conclusion that the believer obeys God through righteous action — the meaning inferred from the instances of diyn meaning “judgement”. 

In general, the term, “diyn” in the ahadits literature has two different usages.  Firstly, it is used in the meaning of doing good as in the ahadits, “ad-din al-naswihah”, “Diyn is active goodwill”.  This is found in Imam Shihab ad-Din Abu al-Fadhl Ahmad ibn ‘Ali ibn Hajr al-‘Asqalani’s (r.a.), Fath al-Bari fi  Sharh Swahih al-Bukhari, and Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi’s (r.a.), Sharh Swahih Muslim.  This active goodwill, as elaborated in the ahadits, means acting sincerely in accordance to what God and His Messenger (s.a.w.) Dictates; acting sincerely towards those who hold authority; and acting kindly to other fellow human beings.  Another ahadits describes a person of good character as possessing diyn.  Advising on seeking a righteous person in marriage, the Prophet (s.a.w.) reportedly said, “Get someone who has diyn”. 

In its second usage in ahadits, “diyn” denotes specifics acts of worship.  The well-known five-pillars ahadits is illustrative of this usage.  According to this ahadits, “diyn” consists of iman, islam, and ihsan: iman is belief in God, His Scriptures, His Messengers, the Hereafter, and qadr, fate; islam is witnessing the Oneness of God, performing swalah, paying zakat, fasting and performing haj; ihsan is worshipping God consciously.  Another ahadits uses “diyn” to refer to swalah and swawm when it speaks of women as “naqiswat din”, “deficient in diyn”, indicating that they are exempted from performing these acts during menstruation.  For instance, a statement attributed to Sayyidina ‘Ali (k.w.) goes thus, “If diyn,” referring to acts of worship, “were to be decided based on opinion, it is more appropriate to rub the underside of the khuff than the upper.”  The khuff is a kind of leather shoe.  This is found in ‘Awn al-Ma’bud Sharh Sunan Abu Dawud, by Imam Abu Muhammad Shams al-Haqq Thayib al-‘Azhim Abadi (r.a.).  Here, the specific act of worship apparently is the ritual ablution required before some rituals like swalah. 

This technical meaning of specific acts of worship, such as swalah, zakat, fasting, and haj, seems to have become the dominant meaning of “diyn”.  This is reflected in the usage of expressions such as “‘umar ad-din” and “al-‘umar ad-diniyyah”, “matters related to diyn”,  which recur in the ahadits and fiqh  literature, to refer to these acts.  This is found in Imam ibn Hajr’s (r.a.) Fath al-Bari, and Imam an-Nawawi’s (r.a.) Sharh Swahih Muslim. 

Similarly, Sayyid Abu al-A’ala al-Mawdudi explained “diyn” as “faith in God with all His Attributes, faith in the Day of Judgement, faith in the prophets and the Books, and, to live a life of obedience and submission to the Lord.  This is what constitutes diyn.”