at all, he experiences no pleasure, just like someone who craves food but has not tasted any of it. Likewise, if he tastes something he does not love, he experiences no pleasure, like someone who tastes what he does not want. When love for something and the tasting of it come together, pleasure follows. If, however, dislike of something is combined with experiencing that disliked thing, pain results. Thus, someone who hates a sin but does not commit it feels no remorse, while someone who does not hate it feels no remorse for committing it. But if he commits it and recognizes that it is something he hates and that harms him, he regrets having committed it.

In the Musnad, Ibn Masʿūd reports that the Prophet (peace and blessings be upon him) said:

“Remorse is repentance.”

Once this is clear, whoever repents comprehensively has offered a repentance that entails forgiveness of all sins, even if he does not bring the individual sins to mind—unless something counters this general scope and requires it to be restricted. For example, there may be a sin from which he would not repent if he brought it to mind, because of his strong desire for it or his belief that it is good rather than evil. Any sin from which he would not repent if he brought it to mind is not included in his repentance. But any sin from which he would repent if it came specifically to mind is included in comprehensive repentance.

As for “unqualified repentance”—meaning that a person repents in general terms without this entailing repentance from every sin—it neither necessarily includes every individual sin nor precludes its inclusion, just like an unqualified expression. Such repentance may, however, serve as a cause for the forgiveness of a particular sin, just as it may serve as a cause for the forgiveness of all sins, in contrast to