LISTEN TO THE CALL OF ALLAH AND ITS RASUL

LISTEN TO THE CALL OF ALLAH AND ITS RASUL

TRANSLATION OF 8:24

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ وَاعْلَمُواْ أَنَّ اللّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you, who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered - Traditional translation.

For a moment for the sake of understanding if we believe this above traditional translation to be true, then how are we going to listen the call of religious Allah and His mortal prophet Mohammad rasullah. 

Are we truly listening to the call of Allah and the call of His Rasul? Do we even recognize or understand where this call is coming from? They are calling us continuously; yet are we attentive enough to hear the call? Those who imagine Allah as distant invisible deity in the seventh heaven, and the Rasul as merely lying lifeless in the city of Saudi Arabia, will never perceive this call. Such a mindset renders the call inaudible. Reflect carefully upon the essence of the verse below:

8:24 - O you who believed! The response is only for Him (conscience) and for His voice (rasul), when you are called to what gives you perpetual life; and know that Allah continuously transmutes between the approved thoughts and its intellect (Qalb / Heart), and towards Him you (all thoughts) will be continuously drove / pushed / gathered - Ahleaqal's translation.

آمَنُواْ - Those who already believed and not addressed to those who are going to believe - 3rd person masculine plural (form IV) perfect verb - 

اسْتَجِيبُواْ - Respond, reply, answer - 2nd person masculine plural (form X) imperative verb

 لِلّهِ - exclusively for Him - prefixed preposition lām to the pronoun - Allah

و - waw does not separate but joins Allah and Rasul as one - 

لِلرَّسُولِ - P – prefixed preposition lām - for - linguistically rasul means utterance without haste, easy in pace, without raising voice but expressing consecutively - a message, utterances, recitation is also a voice which continuously hangs / descends, pendent. 

 يَحُولُ - continuously transmutes, keeps on adapting - 3rd person masculine singular imperfect verb

الْمَرْءِ - approved thoughts, wholesome thoughts - not man or woman as traditionally inferred.

قَلْبِهِ - His heart / intellect -  genitive feminine singular noun

تُحْشَرُونَ - continuously pushed, crammed, drove, gathered - 2nd person masculine plural passive imperfect verb

EXPLANATION OF 8:24

To hear the voice of conscience, the book Quran first requires self belief (imaan) that there is life and speech within the human being. The Quran repeatedly addresses the human not as an empty body, but as a being into whom ruh is breathed (نفخت فيه من روحي). This breathing is not merely biological animation; it is the implantation of an inner faculty that perceives, judges, commands and responds. Without acknowledging this inner life, the call of guidance remains unheard, just as the Quran says: “They have hearts with which they do not understand”-not because the heart is absent, but because it is treated as lifeless.

To be conscious of the voice of conscience (rasul), one must first acknowledge that conscience (Allah) is not a passive or imaginary faculty, but a living presence within every human being; one that speaks continuously, whether we attend to it or not. Disbelief (Kufr) in its vitality renders its voice inaudible. Just as sound cannot be heard without accepting the reality of hearing, the guidance of conscience cannot be perceived without recognizing that it is alive and active.

This inner voice (rasul) does not call us arbitrarily; it calls us toward everlasting life; a mode of living aligned with our inner script (Al-Kitab) and purpose. It invites us toward what is fitting, balanced, and life-giving, rather than what is merely impulsive or socially imposed. In this sense, conscience does not impose a foreign path; it reveals the path that is already designed for us to tread (siratal mustaqeem).

Conscience also possesses the capacity to adapt to the life one chooses to pursue. It does not disappear when ignored, nor does it dominate when resisted. Instead, it responds to the direction of one’s will. As a person refines their intentions and choices, conscience refines its guidance; becoming clearer with sincerity and quieter or misleading with neglect.

Philosophically, conscience functions as the fulcrum between thoughts and feelings. Thoughts present possibilities and justifications; feelings convey inclinations, fears, and desires. Conscience stands at the point of balance between the two, weighing what the mind approves against what the heart experiences. It neither blindly follows emotion nor mechanically obeys reason, but integrates both into meaningful judgment.

Ultimately, conscience is the center toward which all scattered thoughts return or gather. Ideas may arise from experience, memory, fear, or desire, but they seek resolution in conscience. It is there that fragmentation becomes coherence, and confusion settles into direction. In this way, conscience is not merely a moral accessory - it is the organizing principle of inner life, the place where meaning is gathered and action is born.