يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ ﴿۲۴﴾ وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ ﴿۲۵﴾

﴾24﴿ Yaaa aiyuhal lazeena aamanus tajeeboo lillaahi wa lir Rasooli izaa da'aakum limaa yuhyeekum wa'lamooo annal laaha yahoolu bainal mar'i wa qalbihee wa anahooo ilaihi tuhsharoon
﴾25﴿ Wattaqoo fitnatal laa tuseebannal lazeena zalamoo minkum khaaaassatanw wa'lamooo annal laaha shadeedul 'iqaab

﴾24﴿ O you who believe, respond to the command of Allah and the Messenger when he calls you to that which will give you life And know that Allah Almighty indeed places a veil between a man and his heart, and know that you will be summoned to Him alone
﴾25﴿ And save yourselves (by striving) from a punishment that will not reach the wrongdoers among you alone. And know that Allah is indeed severe in punishment

[24] This is the third rule of jihad, and its essence is that when jihad becomes obligatory, you must abandon voluntary acts and necessarily participate in jihad. The proof of this is the hadith in Bukhari from Abu Sa'id ibn al-Mu'alla, who said: “I was performing a voluntary prayer in the mosque when the Noble Prophet (May Allah bless him and give him peace) called me, but I did not respond. When I finished my prayer, I went to him and explained my excuse that I had been praying. Then he said, ‘Did you not hear this verse?’”
From this, it becomes clear that for every obligatory act, it is necessary to abandon voluntary acts.
(“That which gives you life”)—the meaning of this is jihad, because it is the cause of life. Likewise, it refers to the Qur'an and the Sunnah, as they are also causes of life.
(“He comes between a person and his heart”)—this refers to the veiling or sealing of the heart, as in other places it has been expressed as sealing (khatm) or stamping (tab‘). This is the opinion of Mujahid. Al-Dahhak said that it is general in meaning—that is, it becomes a barrier between a believer and sin, and between a disbeliever and obedience.
[25] This is a continuation (conjunction) of “respond” and serves as an encouragement toward jihad—whether by speech or by the sword. The fear of punishment arises when jihad is abandoned. Its consequence is that a sin occurs in one place, and others do not prevent it, so the punishment of this world comes upon everyone collectively.