The Misguidance and Confusion of Detachment from Allah’s Signs

In Surat Al-Araf, Allah, Exalted is He, addressed His Prophet (peace and blessings be upon him), saying: “And recite to them the news of him to whom We gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators” (7:175).

Recite to them this profound account — a story rich with lessons and layered meanings. It tells of one who committed a grave transgression: he was entrusted with the signs of Allah, yet he cast them aside. Through this insilākh — this act of detachment — he became prey to Shayṭan, who led him astray from the path of Allah (swt) and caused him to join the ranks of the misguided.

It has been reported that these verses were revealed concerning certain individuals. Yet, regardless of whom they were revealed about, the lesson lies in the generality of the wording, not in the specificity of the cause. The meaning extends to every person who commits a grave injustice against their own soul.

The essence of insilākh — “detachment”— is drawn from the image of an animal being flayed, its skin stripped away from its body. The Quran employs this vivid metaphor to depict a state of spiritual separation. To detach oneself from the divine signs (Ayat) is to abandon the actions and guidance they call one to embody.

The one who detaches is portrayed through a stark and terrifying image — one that evokes loss, torment, and the death of the spirit. Though such a person may still possess the signs, read them, and even have them recorded before them, they derive no benefit from them. Indeed, among the detached are those for whom these very signs only deepen their arrogance, disbelief, and rebellion. As Allah (swt) says:“And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief” (5:64).

The purpose of these divine signs is to elevate the human being to a radiant horizon — to purify the soul, connect it with its Lord, and guide it upon the path of truth. These signs are a protective covering, a guarding shield, and a light that breathes life into the heart. They are the servant’s garment: a means of embodying piety, a moral character to uphold, and a noble standard by which one relates to oneself, to one’s Lord, and to others. They form a fortress safeguarding the soul from pitfalls and dangers, ensuring its safety, steadiness, and dignity.

But whoever detaches themselves from these signs — abandoning and neglecting them — falls in reality from the highest heights to the lowest depths, from the best of forms to the most debased of states. As Allah says: “And whoever associates partners with Allah — it is as though he had fallen from the sky and the birds snatch him away, or the wind carries him off to a distant place” (22:31).

This shield, this covering, this fortress — the servant abandons it … for what? It is for a trivial gain, for the fleeting delight of a passing illusion. As Allah (swt) says: “But he clung to the earth and followed his desires” (7:176).

How Does This “Insilākh” (Detachment) Occur?

The distinction between following and detachment lies in pursuing one’s desires. Desire takes hold of a servant’s being when worldly concerns come to dominate the heart. A clear sign of this is preoccupation with worldly matters and anxiety over them — being convinced that benefit, comfort, and security depend on what can be gained from this world. Such a person pursues what people commonly regard as advantageous: wealth, status, power, and the like. This is the true meaning of being attached to the earth.

This attachment blinds the servant to the Hereafter. Consider the words of Allah (swt): “Indeed, those who do not expect to meet Us, being pleased and content with this worldly life and heedless of Our signs — for them, their refuge will be the Fire because of what they used to earn” (10:7–8). Their satisfaction with worldly life prevents them from anticipating their meeting with Allah (swt).

Detachment, or insilākh, occurs in varying degrees according to its intensity, and it inevitably leads to misery, as Allah says: “They will be punished, each according to their share of the sin” (24:11).

Detachment can take several forms: knowing Allah’s signs and then turning away from them — whether entirely or partially; neglecting to reflect upon their meanings, which constitutes a form of abandoning the Quran; or using Allah’s signs as a means for worldly gain.

Thus, detachment stands as a form of forsaking the Quran and breaking the divine covenant. One of its most serious consequences is the hardening of the heart — when desires begin to dictate one’s understanding of the signs, rather than the signs guiding one’s desires. As Allah says: “So for their breaking of the covenant We cursed them and made their hearts hardened. They distort words from their [proper] places” (5:13). And He also says: “The example of those who were entrusted with the Torah but did not uphold it is like that of a donkey carrying books” (62:5).

To avoid falling into misguidance and the confusion of detachment, the servant must first realize that the will to obey and uphold the divine signs is what truly elevates the soul. As Allah says “And if We willed, We could have raised him thereby” (7:176). Failure to embrace this divine will stems from following one’s desires and clinging to the earth. The servant must therefore make the pursuit and understanding of Allah’s purpose in creation the guiding principle of their life. They should contemplate it deeply, seek to comprehend it sincerely, and inquire about it with humility and devotion.

Consider the earliest generations: they would ask about every matter — great or small — to ensure that their affairs and their lives were aligned with Allah’s guidance. As Allah says: “They ask you about the new moons; they ask you about the sacred months; they ask you what they should spend; they ask you what is lawful for them; they consult you …,” etc. This was how they understood the path that leads to Allah: through constant inquiry, reflection, and steadfast adherence to His guidance.

Among the examples of detachment mentioned in the Quran, one that illustrates the characteristics and consequences of the detached is the owner of the two gardens mentioned in Surat Al-Kahf. He rejoiced in this worldly life, was proud of what he possessed, arrogant toward others, attached to the earth, defiant toward Allah, and assumed complete control over his affairs. He said: “I do not think this will ever perish” (18:35), and “If I were returned to my Lord, I would surely find something better than this as a return” (18:36).

He assumed that his position in this world obligated Allah to preserve it for him in the Hereafter. As Allah says: “And they said, ‘We have more wealth and children, and we will not be punished’” (34:35).

Thus, the detached — through their arrogance — behave as though the reins of all affairs are in their own hands. They presume that they are entitled to the best in the sight of their Lord. Yet in reality, their state is one of misery, hardship, distress, and inner torment, devoid of peace or comfort. In every condition, they resemble the dog, as described by Allah: “Whether you drive it away or leave it alone, it still pants” (7:176). They have condemned themselves by rejecting Allah’s will and failing to rise or purify their souls through the signs granted to them.

The path of salvation from this wretched state begins with striving to anchor one’s hope in the Hereafter and activating the will to ascend spiritually. It requires abandoning pride during worship — whose mark is self-reliance and neglect of supplication — while strengthening hope in the Hereafter to uproot attachment to the earth from the heart. Finally, one must seek to understand Allah’s purpose in creation, so that deeds may be corrected, the soul elevated to the rank of true servitude, and one is no longer like the dog — ever panting, never at rest.