وَسُيِّرَتِ الجِبالُ فَكانَت سَرابًا
And the mountains will be set moving and become a mirage.
EXEGESIS
Verse 7 described the mountains as nails and stakes that keep the earth secure and in place. Therefore, if the mountains are set moving, one should only imagine the state of turbulence and insecurity of other beings. O mankind! Be wary of your Lord! Indeed the quake of the hour is a terrible thing (22:1).
There are many verses in the Quran that talk about the collapse of the mountains upon resurrection (18:47, 20:105-107, 27:88, 52:10, 56:5-6, 70:9, 73:14, 77:10, 81:3, 101:5). In addition to the idea of earthquake and insecurity, these verses depict a completely flat scene with full view. They question you concerning the mountains. Say: ‘My Lord will scatter them [like dust].’ Then He will leave it [i.e. the earth] a level plain. You will not see any crookedness or unevenness in it (20:105-107). This could be a reference to the idea that on the Day of Judgement everything will become known and apparent, and nothing will remain secret or hidden.
Other verses in the Quran talk about the mountains starting to move (52:10), becoming like dunes of shifting sand (73:14), like carded wool (101:5, 70:9), and even scattered dust (20:105, 56:5, 77:10). But this verse says they become a mirage. These are apparently different stages of a single process, and thus there is no contradiction between them. The final stage is apparently when they become a mirage, for a mirage is only a matter of illusion, without any external reality, as opposed to carded wool or scattered dust.
There is no apparent connection between the movement of mountains and becoming a mirage. But, perhaps what is meant by mirage here is its most general sense: any illusion of reality where there is no reality. That is, mountains, which are symbols of strength and rigidity, will turn into an illusion without any reality. In other words, the verse refers to the total flattening of the earth upon the resurrection (20:105-107).
Some insight into this verse can also be gained by comparing it with the following verse about the hereafter: And you see the mountains, which you suppose to be stationary, while they drift like passing clouds (27:88). These two verses can be combined in two ways: 1. The mountains will be like clouds, but not rain clouds that can quench one’s thirst; rather, they will be a mirage in this sense. 2. The mountains will become a mirage like scattered clouds that are out of one’s access, move quickly, and cannot be grabbed or condensed to get water. Overall, the mention of mirage could involve a subtle reference to the intense and widespread thirst of people on the Day of Resurrection.
Generalising the verse somewhat, mountains could be a symbol of all power in this world. They signify anything that we look up to with awe, any source that we resort to for shelter and protection, and anything that we rely on for support. All of these sources of hope and reliance will dissolve and we will see their reality from which we were veiled: a mirage! Furthermore, the established mountains of our egos – which we solidify through our possessions and positions – will fade away and we will realise that God is the only reality and possessor of sovereignty (24:25, 40:16).
REVIEW OF TAFSĪR LITERATURE
The exegetes have provided different sequences for what will happen to the mountains on the Day of Resurrection based on the verses that talk about this (cited earlier). One of these is as follows: 1. First, the mountains will be broken and crushed (69:14). 2. Then the mountains will be like carded wool (101:5). 3. They will be further separated and crushed into dunes of shifting sand (73:14). 4. They will be completely uprooted and levelled, because up to this point they were still stationed on the earth (18:47, 20:105-107, 77:10). 5. They will be lifted on the air like scattered dust and set on motion like clouds (27:88, 56:5-6). 6. And the mountains will be set moving and become a mirage (this verse, and see also 52:10, 81:3).
It should be noted that there is no certain proof for any such suggested order of events. However, contemplating, classifying, and systemising these verses is a commendable practice, for God has sent these verses for our reflection (4:82, 38:29, 47:24), and the event pertains to our eternal life and the most important day that we have ahead.
[1] Mizan, 20/166-167.
[2] Alusi, 15/213.
[3] Alusi, 15/213, with some elaboration.
[4] Bursawi, 10/301, with some elaboration.
[5] Bursawi, 10/301, with some modification.