Psychological and Social Problems, Dought & clear, - * She is suffering because of problems in the relationship between her and her husband, and she wants advice

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I have been married for 5 years. I have not been nearly a good wife to my husband, but I have sacrificed a lot for our marriage. I worked along side of him and have always supported him but wasnt a good housewife and had always been behind with my chores. Unfortunately now our relationship is in a big crisis and I seek your support. My husband has always been critical towards me but now things are becoming worse, he criticises me about everything and says that i never listen to him. We recently had a baby and thats mainly when things became more serious. I feel bad because we are always arguing around her and i know this is not good for her future. My husband always asks his brother who is a doctor for advice and leaves out my opinion as second hand. He hates it when I ask my mother for advice because they are not in good relationship.
Please give me guidance on the above. I also have a few additional questions below:
If my mother disrespected my husband in his house, how was he supposed to respond, conaidering he was disrespected before.
What is the islamic view on mothers instinct and according to islam is there such a thing as father's instinct?
What can I do if my husband always sees faults in me?
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Praise be to Allah
Undoubtedly a great deal of criticism and arguing in front of the children is something negative that undermines harmony and love. Our advice to you and your husband is to reduce that as much as possible, and to show restraint; each of you should force himself to be patient with the other and to delay issues of arguments and discussion until you are by yourselves.
Our advice to the husband is not to think that any human being could be free of faults or shortcomings, because that is part of human nature, so how about the woman, whose basic nature the Prophet (blessings and peace of Allah be upon him) has told us about, and said that there is no hope of changing her nature completely.
It was narrated from Samurah ibn Jundub that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Woman was created from a rib; if you try to straighten her you will break her. So be kind to her and you will live with ease with her.”
Narrated by Ahmad (20093) and Ibn Hibbaan (4178); classed as saheeh by al-Albaani.
Moreover, our advice to you is not to respond to criticism with more arguments and stubbornness, because this will put more strain on the connection between you, which is about to break because of that. Being more easy-going and diplomatic is something that is required from both parties. It is required from the husband, in the form of kindness, overlooking mistakes and showing compassion, and it is required from the religiously committed, smart and wise wife to put up with the annoyance of her husband, and not to be so harsh with him if he is harsh with her; rather she should be easy-going, as much as she can, avoid provoking his anger and not be confrontational. She should be as gentle as she can, and be soft with him.
It was narrated that ‘Abdullah ibn ‘Abbaas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Shall I not tell you about your wives among the people of Paradise: the one who is loving, fertile, and beneficial to her husband, who if she is upset or annoyed, she comes and takes her husband’s hand, then she says: ‘By Allah, I shall not sleep until you are pleased with me.”
Narrated by an-Nasaa’i inas-Sunan al-Kubra(9094); classed as saheeh by al-Albaani inas-Saheehah(287)
What is well-established in psychology, and what is known from experience, is that stubbornness and arguing with a husband who is not patient with lengthy discussions and arguments will only result in bad consequences for the marriage and will increase resentment between the spouses.
Our advice to our sister is to discuss less and go along with him, and to show a great deal of admiration for his thoughts and opinions in general, even if you differ concerning some of the details. With this attitude you can reduce arguments, dispel resentment and make him more open to listening to your discussion and point of view. It would be a good idea for you to go to a psychologist who specialises in couples counselling, because that can help to uncover the subtle causes of the problem between you and deal with the matter in an effective manner.
You should realise that it is not a must for the husband to consult his wife; rather he may consult someone whose opinion and experience he trusts among his family and friends, or experts other than people whom he knows.
The most that can be said regarding the issue of a man consulting his wife is that it is something that is encouraged and is good, and it comes under the heading of kind treatment and noble character. Moreover, people vary in their nature, attitude, way of thinking and behaviour. So be wise, and do not take risks with regard to your family life and marriage. Forgive him some of his harshness and put up with some of his obstinacy, so long as it does not involve sin and no obvious harm will result to you or your family. Put up with what you dislike, for in patiently bearing what one dislikes there is a great deal of good, as the most truthful one (the Prophet – blessings and peace of Allah be upon him) said.
· With regard to the mother’s instinct, from a linguistic point of view the Arabic word for instinct means nature. In terms of psychology, it refers to human behaviour that is based on nature and heredity. Every person has instincts and inclinations that differ according to his inherent nature and hereditary factors. Based on that, the mother’s instinct is no more than maternal behaviour that is based on her nature and genetic makeup. One of the most well-known manifestations of these natural instincts is the mother’s instinct to protect her child and ward off anything that may harm him.
But this instinct may become contaminated and malfunction because of unsound social influences and customs because of which the mother sees what is beneficial as harmful, so that facts are turned upside down in her mind and she becomes confused.
Therefore the mother should not be regarded as reliable unless it is proven that she is mature and well balanced, and that she is not influenced by unsound standards that are alien to sound human nature.
The same may be said concerning the father’s instinct and what may result from it.
· Finally:
Your husband should be kind to your mother and treat her well, even if she has a different point of view than him. That is because she is like his own mother, and responding in a better way to bad treatment has a magical effect on people. Allah, may He be exalted, says (interpretation of the meaning):
“Repel (the evil deed) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend”
[Fussilat 41:35].
In addition to that, you should pay attention to the fact that your husband does not like you to consult your mother, because your insistance on consulting her and seeking her opinion, despite what you say about the relationship between them not being good, makes matters worse. A man does not like even someone who agrees with him to interfere in his decisions and leadership, so what you think about one who differs with him?!
So do not do what he resents and do not refrain from doing what he likes. We give you the glad tidings that the Messenger of Allah (blessings and peace of Allah be upon him) gave: “If a woman offers her five daily prayers, fasts her month (of Ramadan), guards her chastity and obeys her husband, she will enter through whichever of the gates of Paradise she wants.”
Narrated by Ibn Hibbaan (4163); classed as hasan by al-Albaani
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

General Dought & clear, - * There is no contradiction between the description of the Qur’an as being clear and explained in detail, and the appearance of the huroof muqatta‘ah in it

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Quranic verses are considered fussilat, that is explained in details in Surah Hud 11:1 and fussilat 41:3 but Huroof Muqomatats (qur'anic verses) meaning according to scholars are not explained by the prophet, that is not fussilat (which is contradictory).
Since Qur'an cannot contradict itself, how can we reconcile both?
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Praise be to Allah
There is no contradiction between the Qur’an being described as clear and explained in detail, as Allah, may He be exalted, says (interpretation of the meaning):
“We have (indeed) explained in detail Our Ayât (proofs, evidences, verses, lessons, signs, Revelations, etc.) for people who know” [ al-An ‘aam 6:97]
“Certainly, We have brought them a Book (the Qur’an) which We have explained in detail with knowledge, - a guidance and a mercy to a people who believe”
[al-A ‘raaf 7:52]
and the huroof muqatta’ah [groups of letters that appear at the beginning of some soorahs].
Ibn Katheer (may Allah have mercy on him) said:
“We have (indeed) explained in detail Our Ayât (proofs, evidences, verses, lessons, signs, Revelations, etc.)” means: We have explained them and clarified them.
End quote fromTafseer al-Qur’an al-‘Azeem(3/305).
There is no contradiction between that and the fact that the Holy Qur’an contains the huroof muqatta‘ah at the beginning of some soorahs, for several reasons:
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The idea of being clear and explained in detail is applicable to the Qur’an and to its soorahs and verses, in general, not to every single word in it, which means that the idea of being explained in detail does not rule out exceptions. The Holy Qur’an itself states that there are exceptions, as is seen in the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
“It is He Who has sent down to you (Muhammad (blessings and peace of Allah be upon him)) the Book (this Qur’an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkâm (commandments), Al-Farâ'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: ‘We believe in it; the whole of it (clear and unclear Verses) are from our Lord.’ And none receive admonition except men of understanding”
[Aal ‘Imraan 3:7].
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said inal-‘Adhb an-Nameer(2/168):
“it is He Who has sent down unto you the Book (the Qur’an), explained in detail” [al-An ‘aam 6:114]means: in it, beliefs are explained clearly; in it the truth is explained and made distinct from falsehood, what is beneficial is made distinct from what is harmful, what is good is made distinct from what is bad. In it Allah explains: beliefs; halaal and haraam; what brings a person closer to Allah and what leads to His Paradise; what takes a person further away from Allah and incurs His wrath, and leads a person to His Hell; and He explains the ultimate destiny of both groups; what He has prepared for His close friends and what He has prepared for His enemies. All of that is explained in detail in the Qur’an. Even though there are some ambiguous verses in the Qur’an (those that are not entirely clear), they are to be understood in the light of the clear verses, and their meanings are to be understood in the light of the clear verses.
As we mentioned above in Soorat Aal ‘Imraan regarding the meaning of the verse (interpretation of the meaning):“in it are Verses that are entirely clear, they are the foundations of the Book” [Aal ‘Imraan 3:7].
What this means is that the clear (muhkam) verses are the foundations of the book in the light of which anything that is unclear of the ambiguous (mutashaabih) verses is to be interpreted and understood. This is the meaning of the verse in which Allah says (interpretation of the meaning):
“it is He Who has sent down unto you the Book (the Qur’an), explained in detail” [al-An‘aam 6:114].
Explaining in detail is the opposite of speaking in general terms; it means explaining and making clear. End quote.
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The clear and detailed explanation of the verses of the Book does not mean that the verses do not include general or ambiguous statements, or verses that need to be interpreted, or verses that abrogate, or statements that may have more than one meaning. In fact all these types of verses exist in reality, but the Holy Qur’an – at the same time – includes verses that explain in detail matters that are mentioned elsewhere in general terms or are subject to interpretation or abrogation and the like. It contains some verses which explain others, and there are verses that explain what people need to know.
Hence we may regard the scholars’ discussion of the meaning of the huroof muqatta‘ah as being another detailed explanation, i.e., a clarification thereof; so that there is no contradiction between the existence of those letters and the description of the Qur’an as being the book that is clear and explained in detail.
The scholars said: If the Qur’an was all the same in its level of clarity and ease of understanding its meanings, the scholars would not have differed in their ways of interpreting and understanding it. But Allah decreed that there should be people who would be raised in status because of their knowledge, and that people would vary in their level of knowledge; therefore their explanations varied, according to their level of knowledge.
End quote from‘Aaridat al-Ahwadhi(1/124).
He also said:
With regard to it all being described as beautifully put together with the utmost conciseness and eloquence, using few words with abundant meanings, it is as Allah, may He be glorified and exalted, said concerning it (interpretation of the meaning):“a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail” [Hood 11:1].
With regard to it all being mutashaabih (parts of it resembling other parts), because it discusses throughout these meanings that have been explained in detail, without falling short, going to excess, adding unnecessary detail or contradicting itself, it is as Allah, may He be exalted, says (interpretation of the meaning):
“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein many contradictions”
[an-Nisa’ 4:82]
“Allah has sent down the Best statement, a Book (this Qur’an), its parts resembling each other (in goodness and truth)”
[az-Zumar 39:23].
With regard to its verses being of two types, some of which are clear (muhkam) and some are ambiguous (mutashaabih), what is meant is that some verses are clear in meaning and others are subtle in meaning. If our Lord, may He be glorified, had so willed, He could have made all its verses equal in clarity. But He decreed that among people there would be some who are knowledgeable and others who are ignorant, some who are well-versed in knowledge and others who are lacking therein, and He made them vary with regard to their level of understanding as He, may He be glorified and exalted, said (interpretation of the meaning):
“Allah will exalt in degree those of you who believe, and those who have been granted knowledge”
[al-Mujaadilah 58:11].
Here Allah, may He be glorified and exalted, tells us that He raises people in status by means of their faith, and raises them further by means of their knowledge. The one who does not understand its interpretation may limit himself to believing in it and accepting its meaning as Allah intended it to mean.
The one who is well versed in knowledge may examine it and understand the ambiguous (mutashaabih) verses in the light of the clear (muhkam) verses and whatever possible interpretation of the ambiguous verses is in accordance with the meaning of the clear verses, he may adopt that interpretation, and whatever interpretation contradicts it, he may ignore it. If it is possible, he may find a report from the Messenger of Allah (blessings and peace of Allah be upon him) to support the conclusion he reached.
End quote fromal-Qabas fi Sharh Muwatta’ Maalik ibn Anas(p. 1058)
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The huroof muqatta‘ah are simply there to begin the soorahs, like something to alert the reader at the beginning. They are not necessarily connected to the topics discussed in the chapters, or the topics of the verses that the Qur’an speaks of and describes as being clear and explained in detail, based on the fact that the description of clarity and detail most often comes directly after the huroof muqatta‘ah. Allah, may He be exalted, says (interpretation of the meaning):
“Alif-Lâm-Râ. [These letters are one of the miracles of the Qur’an and none but Allah (Alone) knows their meanings]. (This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise Well-Acquainted (with all things)”
[Hood 11:1]
“Hâ­Mîm [These letters are one of the miracles of the Qur’an, and none but Allah (Alone) knows their meanings.]
A revelation from (Allah) the Most Gracious, the Most Merciful.
A Book whereof the Verses are explained in detail — a Qur’an in Arabic for people who know”
[Fussilat 41:1-3].
If this was a contradiction, it would not be like this, which could be easily avoided by any human being, let alone the Lord of mankind, to Whom belongs absolute perfection.
Therefore it is clear that what is referred to when the Qur’an is described as being explained in detail is the verses that discuss the main objectives of the Holy Qur’an, which is to explain Allah’s Oneness in His Lordship, His divinity, and His names and attributes; to deny that He has any partner; to state that absolute rulership belongs to Him alone, may He be glorified and exalted; and similar basic concepts that the Prophet (blessings and peace of Allah be upon him) was sent to correct among the disbelievers of Quraysh. But if some verses were not made explained in detail, such as verses that speak of historic events, matters of the unseen, or issues having to do with rules and regulations, there is nothing wrong with that.
The wisdom behind that is so as to leave room for putting effort into understanding the verses (ijtihaad) and to create motives for academic research and discussion by those who are well-versed in knowledge. This is one of the greatest reasons for there being some ambiguous verses in the Qur’an and Sunnah.
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It may also be said that what is meant by the Qur’an being explained in detail is that it is clear in the minds of the well-versed scholars, and even the huroof muqatta‘ah and the ambiguous (mutashaabih) verses are within the realm of their thinking and understanding.
Based on that, there is no contradiction at all. With regard to those who are not well-versed in knowledge, the verses that are not clear to them are many, not just the huroof muqatta‘ah, as the Prophet (blessings and peace of Allah be upon him) said: “That which is halaal is clear and that which is haraam is clear, and between them are doubtful matters which many people do not understand.” Narrated by al-Bukhaari (52) and Muslim (1599). So the ambiguity and lack of clarity is not something that affects the scholars; rather it is something that affects the ordinary people only.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Ambiguity or lack of clarity is something relative. Something may be unclear to one person, but not to others. But there are some verses that are clear and there is no ambiguity in them for anyone. With regard to the ambiguous verses, once the meaning is known, they become no longer ambiguous. Rather everything in the Qur’an is clear, as Allah, may He be exalted, says (interpretation of the meaning):
“(This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail”
[Hood 11:1].
End quote fromMajmoo‘ al-Fataawa(13/144).
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This confusion only arises if we understand the explaining in detail of the Qur’an as indicating that it is clear in its meanings, as was narrated above from Ibn Katheer. But if we understand the wordfussilat(explained in detail) in accordance with other interpretations, then it will become clear that there is no contradiction with the huroof muqatta‘ah.
Describing the Qur’an as mufassil (explained in detail) does not mean that the meanings and interpretation are clear, according to many scholars. Rather what it means is that it makes a clear distinction between truth and falsehood, or between halaal and haraam. And there are other views and interpretations. So if we interpret being explained in detail in this manner, then there is no contradiction between the Qur’an being explained in detail and the presence of the huroof muqatta‘ah at the beginning of some soorahs, because the presence of these letters does not affect the fact that the Qur’an makes truth distinct from falsehood, and halaal distinct from haraam.
Imam al-Maawardi (may Allah have mercy on him) said:
Then he said regarding the verse (interpretation of the meaning),“We have (indeed) explained in detail Our Ayât (proofs, evidences, verses, lessons, signs, Revelations, etc.) for people who know” [al-An‘aam 6:97]:
There are four interpretations of what is meant by it being explained in detail. They are:
1. its meanings are explained in detail so that so that it becomes clearand not ambiguous;
2. it makes the one who is truthful distinct from the liar;
3. it makes truth distinct from falsehood, and guidance distinct from misguidance, as was the view of al-Hasan;
4. it makes commands distinct from prohibitions, what is recommended distinct from what is prohibited, and what is halaal distinct from what is haraam.
End quote froman-Nukat wa’l-‘Uyoon(2/160).
He (may Allah have mercy on him) also said:
With regard to the verse (interpretation of the meaning), “A Book whereof the Verses are explained in detail” [Fussilat 1:3], there are five interpretations:
1. that it is explained and interpreted, as was suggested by Mujaahid;
2. that it was explained by mentioning promises and warnings, as was suggested by al-Hasan;
3. that it was explained by mentioning the reward and punishment, as was suggested by Sufyaan;
4. that it was explained by distinguishing between halaal and haraam, obedience and disobedience, as was suggested by Qataadah;
5. that it was explained with regard to Muhammad (blessings and peace of Allah be upon him), thus judgement was passed between him and those who opposed him, as was suggested by ‘Abd ar-Rahmaan ibn Zayd.
End quote froman-Nukat wa’l-‘Uyoon, 5/167
And Allah knows best.

*AS'SALAMU ALAIKUM (WR, WB)*
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Friday - jan- - 27 -2017
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Rabiul Ahir - - 28- -1438
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* JUMMA MUBARAK! *
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PUBLISHERM.NajimudeeN. MD,IRI

Belief, Dought & clear,- * Will the person who commits a major sin be punished if his good deeds out weigh his bad deeds?

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I find a contradiction in the views of the scholars concerning two matters, as they say that the one who commits a major sin is subject to the will of Allah, if He will sHe will punish him and if He wills He will forgive him, whilst they also say that the one whose good deeds outweigh his bad deeds will be one of the people of Paradise. What is the solution to this problem? It is as follows: in the case of the one who commits a single major sin, if his good deeds outweigh his bad deeds, can we say that he is promised Paradise and will not be one of the people of Hell, or can we say that he is subject to the will of Allah, and if He wills He will punish him and if He wills He will forgive him?
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Praise be to Allah.
There is no contradiction between the views of the scholars concerning this issue, praise be to Allah. That may be explained as follows:
Firstly:
Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that in the case of one who has committed major sins, if he meets Allah, may He be exalted, having repented sincerely from it, Allah will not punish him for it or take him to task for it, because the one who repents from sin is like one who did not commit sin. Allah, may He be exalted, says (interpretation of the meaning):
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:70].
Secondly:
The one who meets Allah having not repented from his major sin is subject to the will of Allah: if He wills He will punish him and if He wills He will forgive him. This is unlike the view of those who say that the warning of punishment will inevitably be carried out on those who commit major sins, and even ruled that they will abide for ever in Hell because of that, such as the Khawaarij and Mu‘tazilah, or – on the other hand – those who denied that the warning of punishment will ever be carried out on any of the “people of the qiblah”, such as the extreme Murji’ah.
Allah, may He be exalted, says (interpretation of the meaning):
“Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases”
[an-Nisa’ 4:48].
Ibn Jareer at-Tabari (may Allah have mercy on him) said:
This verse highlights the fact that anyone who commits a major sin is subject to the will of Allah: if He wills He will forgive him for it, and if He wills He will punish him for it, so long as his major sin is not that of ascribing partners to Allah (shirk). End quote.
Tafseer at-Tabari(8/450)
Thirdly:
When a person who affirmed the Oneness of Allah (Tawheed) but committed sins, major or otherwise, meets Allah, if his good deeds outweighed his bad deeds, he will enter Paradise and will not be punished, but if his bad deeds outweighed his good deeds, he will enter Hell in a manner commensurate with his bad deeds, then his ultimate destination will be Paradise.
Allah, may He be exalted, says (interpretation of the meaning):
“… So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).
And as for those whose scale will be light, they are those who will lose their ownselves (by entering Hell) because they denied and rejected Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc)”
[al-A‘raaf 7:8-9].
“Then as for him whose balance (of good deeds) will be heavy,
He will live a pleasant life (in Paradise).
But as for him whose balance (of good deeds) will be light,
He will have his home in Hawiyah (pit, i.e. Hell)”
[al-Qaari‘ah 101:6-9].
Shaykh al-Islam (may Allah have mercy on him) said:
The Sahaabah and Ahl as-Sunnah are of the view that those who committed major sins will be brought out of Hell, and intercession will be made for them. A single major sin will not cancel out all of one’s good deeds, but it may cancel out some, according to most of Ahl as-Sunnah. Nothing cancels out all good deeds except disbelief (kufr), just as nothing cancels out all bad deeds except repentance. If the one who has committed major sin does good deeds, seeking thereby the pleasure of Allah, Allah will reward him for that even if he deserves punishment for his major sin.
End quote fromMajmoo‘ al-Fataawa(10/321-322).
Ibn al-Qayyim (may Allah have mercy on him) said:
Some people may mix a righteous deed with a bad deed, so they do both good deeds and major sins, and they meet Allah persisting in that and not having repented from it, but their good deeds outweigh their bad deeds. So when their deeds are weighed, and the good deeds weigh more heavily, they will also be saved and be successful. Allah, may He be exalted, says (interpretation of the meaning):
“And the weighing on that day (Day of Resurrection) will be the true (weighing). So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).
And as for those whose scale will be light, they are those who will lose their ownselves (by entering Hell) because they denied and rejected Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc)”
[al-A‘raaf 7:8-9].
Hudhayfah, ‘Abdullah ibn Mas‘ood and others among the Sahaabah said: On the Day of Resurrection, the people will be gathered in three categories. Those whose good deeds outweigh their bad deeds, even by one, will enter Paradise. Those whose bad deeds outweigh their good deeds, even by one, will enter Hell. And those whose good deeds and bad deeds are equal will be among the people of the Heights (al-A‘raaf, between Paradise and Hell).
This weighing up of good and bad deeds will come after scores have been settled and those who were wronged have had their rights restored by taking from the good deeds of those who wronged them. Then if any of their good deeds are left, they will be weighed, as will their bad deeds.
Tareeq al-Hijratayn(1/562)
Fourthly:
This does not mean that one whose bad deeds outweigh his good deeds by one will enter Hell; rather he deserves punishment for his deeds, yet despite that he is also subject to the will of Allah, may He be exalted, as is the principle of Ahl as-Sunnah with regard to those who commit major sins: if Allah wills He will forgive him and if He wills He will punish him.
Shaykh Haafiz al-Hakami (may Allah have mercy on him) said:
Question: how can we reconcile between the words of the Prophet (blessings and peace of Allah be upon him) in this hadith, “… Then he case rests with Allah; if He wills He will forgive him and if He wills He will punish him” (agreed upon), and what was mentioned previously, that the one whose bad deeds outweigh his good deeds will enter Hell?
Answer: there is no contradiction between them. For the one whom Allah wants to forgive, He will give him an easy reckoning which the Prophet (blessings and peace of Allah be upon him) described in the following terms: “One of you will be brought near to his Lord, may He be glorified and exalted, until He places His concealment over him, and will say: ‘You did such and such’ and he will say, ‘Yes,’ and He will say: ‘You did such and such’ and he will say, ‘Yes,’ and will make him admit it, then He will say: ‘I concealed you in the (former) world, and I have forgiven you for it this Day.’” (Agrees upon).
As for those who will enter the Fire for their sins, they are among those for whom the reckoning will be examined thoroughly. The Prophet (blessings and peace of Allah be upon him) said: “Whoever is given a thorough reckoning will be punished.” (Agreed upon). End quote.
A‘laam as-Sunnah al-Manshoorah(171)
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI