How can Abdullah ibn Mas'ud's Hadith, which mentions that Allah places the heavens, the earth, and the mountains on fingers, be reconciled with the Quranic verses that refer to the flattening and demolition of mountains on the Day of Resurrection, and what is the response to the misconception that sees a contradiction between the rabbi's statement, "He places the heavens on a finger," and His, the Almighty's, saying: ﴿And the earth altogether shall be His Handful﴾, given that placing something on a finger does not denote قبض (grasping/holding)?

First: The two Sheikhs (Bukhari and Muslim) narrated the hadith of Abdullah ibn Mas'ud concerning Allah Almighty seizing the heavens, the earths, the mountains, the trees, the water, the dust, and all other creations on the Day of Resurrection. The Prophet, peace and blessings be upon him, smiled in affirmation of the rabbi who narrated the hadith, and recited the verse: "And they did not appraise Allah with true appraisal. And the earth entirely will be in His grip on the Day of Resurrection, and the heavens will be rolled up in His right hand. Exalted is He and high above what they associate with Him."

Second: There is no contradiction between Allah Almighty holding the mountains and trees, and their being blown away, crushed, and vanishing. Allah has described the mountains in various states on the Day of Resurrection, such as moving, becoming like carded wool, being scattered, trembling, passing, being blown away, being crushed, and becoming a mirage. These states may occur before or after the seizing, for Allah is capable of all things.

Third: There is no contradiction between the seizing of the earth and the rolling up of the heaven and their other states on the Day of Resurrection. Just as there is no contradiction between the various states of the heaven and earth on the Day of Resurrection and their seizing, so too there is no contradiction between the states of the mountains and their seizing. A servant should not believe that Allah's seizing is like the seizing of created beings.

Fourth: There is no contradiction between the terms "holds" (yumsik) and "places" (yada') in describing Allah's seizing. Placing does not negate seizing, and seizing is placing and more.

Fifth: A Muslim must interpret the prophetic hadiths in the best possible light and not rush to imagine their contradiction with the texts of the Qur'an. If a difficulty arises for him, he should ask the people of knowledge.