from going without it. Thus believers hasten to perform voluntary and supererogatory acts of worship because of their benefit, even though there is no punishment for omitting them. Likewise, a person loves beneficial knowledge even if forgoing it causes him no harm. He may also love noble character and lofty pursuits because of the benefit and pleasure they bring in this world and the Hereafter, even if he fears no harm from neglecting them.

Thus, if he recalls Allah’s favors and His kindness toward him, this may lead him to acknowledge Allah’s right, His oneness, and His kindness toward him, and prompt him to thank Allah and hand Moses’ people over to him, even without fearing punishment. This may therefore come about through taking heed alone. He says:

“Or fear.”

As for fear itself, if Moses tells him of the punishment in this world and the Hereafter with which Allah has threatened him, this fear may move him to obey and submit, even if he does not take heed. Taking heed may occur without fear, and fear may occur without taking heed; both may also occur together, as is most often the case. Allah Most High says:

“Perhaps he may take heed or fear.”

Furthermore, a person’s recollection arises from knowledge he has acquired previously, and thus comes about through his reason alone, whereas his fear arises from the warnings he has heard. In the first case, he is among those who have a heart with which to understand; in the second, he is among those who have an ear with which to hear.