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Mountains have always been a source of admiration and wonder for humankind. They hold not only physical significance but also deep spiritual symbolism across cultures and religions. In Islam, the Qur’ān refers to mountains nearly fifty times, underscoring their physical, ecological, and metaphysical roles. These references present mountains as stabilisers of the earth, sources of sustenance, and signs of divine wisdom—leading the mind to reflect on the existence of a Creator.

Modern geological studies, particularly since the nineteenth century, have shed light on many of the physical characteristics of mountains, confirming aspects alluded to in the Qur’ān. This essay seeks to weave together Qur’ānic insights, prophetic traditions, and modern scientific perspectives, highlighting the role of mountains in sustaining life, regulating the environment, and manifesting the signs of Allah’s design.

Mountains in the Qur’an: Divine Anchors of the Earth

The Qur’an refers to mountains using different terms, most prominently jabal (جبال) and rawāsī (رواسي). While jabal denotes mountains in their natural sense, rawāsī emphasises their specific function as stabilisers or “anchors” of the earth. Allah says:

وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَـٰرًۭا وَسُبُلًۭا لَّعَلَّكُمْ تَهْتَدُونَ
“And He has placed into the earth firm mountains so it does not shake with you, and rivers and pathways, so that you may find your way.” (al-Naḥl 16:15)

This description resonates with the modern scientific concept of isostasy, whereby mountains act as counterbalances, stabilising the earth’s lithosphere against gravitational forces.

In another verse, Allah says:

أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَـٰدًۭا ۝ وَٱلْجِبَالَ أَوْتَادًۭا
“Have We not made the earth a cradle, and the mountains as pegs?” (al-Nabaʾ 78:6–7)

The imagery of pegs conveys both depth and stability. Modern geology has shown that mountains often extend deep into the earth’s crust, several times greater than their visible height—an insight the Qur’an alluded to more than fourteen centuries ago.

The Qur’an also links mountains with sustenance and provision:

وَجَعَلْنَا فِيهَا رَوَٰسِىَ شَـٰمِخَـٰتٍۢ وَأَسْقَيْنَـٰكُم مَّآءًۭ فُرَاتًۭا
“And We placed therein towering, firm mountains, and gave you fresh water to drink.” (al-Mursalāt 77:27)

Mountains are likewise portrayed as symbols of diversity and divine artistry:

أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجْنَا بِهِۦ ثَمَرَٰتٍۢ مُّخْتَلِفًا أَلْوَٰنُهَا ۚ وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌۭ وَحُمْرٌۭ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌۭ
“Do you not see that Allah sends down rain from the sky, with which We bring forth fruits of varying colours? And in the mountains are streaks of white and red of different shades, and raven black.” (Fāṭir 35:27)

This verse remarkably reflects natural geological phenomena such as multi-coloured mountains, where mineral deposits create breathtaking hues. Such imagery nourishes faith while also inspiring scientific curiosity.

The Qur’an consistently presents these natural wonders as āyāt—signs of the Creator—guiding humanity toward reflection on His existence, wisdom, and power.

Formation and Functions of Mountains

From a scientific perspective, mountains are primarily formed through tectonic processes, especially when continental plates collide. This process, known as orogeny, gives rise to fold mountains. The Qur’an, in several places, uses the verb alqā (ألقى)—“to throw” or “to place”—to describe the divine act of positioning mountains upon the earth (15:19; 31:10). The choice of wording suggests a deliberate and dynamic act, reflecting that mountains did not emerge passively but as part of a complex geophysical process.

The functions of mountains, as highlighted in revelation and science, are multifaceted. They stabilise the Earth’s crust, regulate climatic conditions, and serve as vital sources of freshwater through glaciers and rivers. For instance, the Himalayas play a crucial role in moderating the South Asian climate and sustaining major rivers that support millions of lives.

Mountains also provide habitats and natural shelters for both humans and animals, as the Qur’an describes:

وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَـٰلًۭا وَجَعَلَ لَكُم مِّنَ ٱلْجِبَالِ أَكْنَـٰنًۭا وَجَعَلَ لَكُمْ سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
“And Allah has made for you shade from what He created, and He has made for you shelters in the mountains, and He has made for you garments that protect you from the heat and garments that protect you in battle. Thus does He complete His favour upon you so that you may submit.” (al-Naḥl 16:81)

Prophet Muhammad ﷺ also spoke of mountains with affection and reverence. Regarding Mount Uhud, he said:

“Uhud is a mountain that loves us, and we love it.” (Ṣaḥīḥ al-Bukhārī)

This ḥadīth adds a spiritual dimension to the human relationship with mountains, portraying them not merely as geological formations but as part of a creation that shares a meaningful bond with human beings.

Scientific Discoveries and Qur’anic Insights

Modern geology has confirmed several remarkable features of mountains that were already hinted at in the Qur’an. The discovery that mountains have deep “roots” beneath the earth—far larger than their visible portions—corresponds with the Qur’anic description of them as stabilising pegs. Likewise, the theory of continental drift, introduced by Alfred Wegener in the early twentieth century, demonstrated that mountains are not immovable but part of dynamic geological processes. This resonates with the Qur’anic verse:

وَتَرَى ٱلْجِبَالَ تَحْسَبُهَا جَامِدَةًۭ وَهِىَ تَمُرُّ مَرَّ ٱلسَّحَابِ ۚ صُنْعَ ٱللَّهِ ٱلَّذِىٓ أَتْقَنَ كُلَّ شَىْءٍ ۚ إِنَّهُۥ خَبِيرٌۢ بِمَا تَفْعَلُونَ
“And you see the mountains, thinking them rigid, while they pass as the passing of clouds. [It is] the work of Allah, who perfected all things. Indeed, He is fully aware of what you do.” (al-Naml 27:88)

At a time when people regarded mountains as eternal and unshakable monuments, this Qur’anic insight into their movement anticipated what modern science later confirmed through the study of plate tectonics.

Beyond their geophysical functions, mountains are also crucial ecological regulators. They capture and store water in the form of snow and glaciers—an especially vital role in regions such as the Himalayas, often referred to as the “water towers of Asia.” Mountains influence atmospheric circulation, monsoon patterns, and biodiversity, serving as life-supporting systems for entire regions. Such complex ecological functions reflect Allah’s wisdom:

وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ جَمِيعًۭا مِّنْهُ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَتَفَكَّرُونَ
“And He has subjected to you whatever is in the heavens and whatever is in the earth—all from Him. Indeed, in that are signs for a people who give thought.” (al-Jāthiyah 45:13)

Conclusion

Mountains, as portrayed in the Qur’an and explored through modern science, symbolise both majesty and utility. They are anchors that stabilize the Earth, sources of water and sustenance, regulators of the climate, and expressions of divine artistry. The Qur’anic descriptions of mountains—whether as pegs, stabilizers, or sources of beauty—are not mere metaphors but profound insights that align with scientific discoveries, often centuries before they were articulated by human knowledge.

Beyond their physical significance, mountains carry a spiritual resonance in Islam. They remind believers of divine power, stability, and patience. As humanity continues to study mountains scientifically, the Qur’anic portrayal stands as a remarkable bridge between revelation and reason, urging reflection on the harmony between nature and divine wisdom.

About the author

Abdulla al-Mubārak is a postgraduate scholar at Darul Huda Islamic University, specialising in the Department of Fiqh and Uṣūl al-Fiqh. He is also pursuing a B.A. in History at IGNOU. His research interests include Qur’ānic studies and Islamic jurisprudence.

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Holly Qur’an, 

Ṣaḥīḥ al-Bukhārī,

Ansari, Zafar Ishaq. “Scientific Exegesis of the Qur’an”. Journal of Qur’anic Studies (2001)

Prakoso, Theo Jaka.“Theoretical Science in Munasabah Discourse: Discovering Mountain Facts in the Qur’an.” Journal of Islam and Science (2019)

Ibrahim, Mohamed Akhiruddin. “Mountains as Stabilizers for Earth from the Qur’anic and Modern Science Perspectives.” International E-Journal of Advances in Social Sciences (2019)