comprehensive repentance, which entails forgiveness of all sins, since it encompasses them all.

Many people, when repenting, bring to mind only certain indecent acts or their preliminaries, or certain wrongs committed by word or deed. Yet their neglect of what Allah requires of them, inwardly and outwardly, among the branches and realities of faith may be more harmful to them than some of the indecent acts they have committed. For the realities of faith that Allah has commanded, through which a servant becomes a true believer, are more beneficial than abstaining from certain outward sins. One example is love for Allah and His Messenger, which is the greatest of positive good deeds. Indeed, it is established in the Sahīh:

“In the time of the Prophet (peace and blessings be upon him), there was a man called Himār who used to drink wine. Whenever he was brought before the Prophet (peace and blessings be upon him), he would administer the prescribed punishment of flogging. After this had happened repeatedly, the man was brought before him once more, and he ordered that he be flogged. A man cursed him, whereupon the Prophet (peace and blessings be upon him) said, ‘Do not curse him, for he loves Allah and His Messenger.’”

Thus, he forbade cursing him despite his persistent drinking, because he loved Allah and His Messenger—even though the Prophet (peace and blessings be upon him) cursed ten in connection with wine:

“He cursed wine, the one who presses it, the one for whom it is pressed, the one who drinks it, the one who serves it, the one who carries it, the one to whom it is carried, the one who sells it, the one who buys it, and the one who consumes its proceeds.”

However, a curse pronounced in general terms does not necessarily entail cursing a particular individual in whom there is something that prevents the curse from applying to him.