The word is mentioned forty-six times in thirty-six verses of seventeen chapters in the It means to make a promise (2.124, 177; 9.75, 111; 23.8; 70.32), making an agreement (19.78, 87), making a covenant (2.177), swearing (16.91, 95; 17.34), commending (2.125; 20.115).
Another term synonymous with is mithaq, which is mentioned twentythree times in nine chapters. In verses of the both terms were used together with the same meaning (2.27; 13.20, 25).
It is usually accepted that there are two types of covenant in the The first is the implied primordial covenant, which is supposed to have taken place before the universe came into existence when God asked the souls ‘Am I not your Lord?’, they said, ‘Yea! We do testify’ (7.172). Even though neither nor mithaq is mentioned in this verse, owing to the context, this has always been considered as the first covenant. The background for this understanding might be the verses referring to the general covenant made with the children of Adam (Banu Adam) (36.60). The second and more general type of covenant was made with different communities through the prophets, starting with Adam and ending with Muhammad. More specifically, the mentions covenants made with the children of Adam (36.60–61), Adam, Abraham and Ishmael, the Children of Israel (Banu Israel), Moses and lastly Muhammad and his followers (7.102; 3.183).
It is well known that the subject of covenant with Adam was not to eat from the forbidden fruit (20.115–124). God tested Abraham and his son Ishmael and when they succeeded, he promised to make them leaders of the people and in return asked them to keep his house (the Holy clean (2.124–125). The covenants made with Banu Israel and the People of the Book (ahl al-kitab) have a significant place in the Allah asked the Children of Israel to believe in the and to accept that it is a holy book sent by Allah, like the Torah, and that Muhammad was the messenger of Allah. They were also asked to ‘be steadfast in prayer, practise regular charity’, not to cover ‘truth with falsehood’, to ‘enjoin right conduct’ while ‘not forgetting to practise it themselves’ and to ‘be patient and guard themselves against a day when one shall not avail another nor shall intercession be accepted’ (2.40–48). Nevertheless, the also reports that whenever the Children of Israel made a promise to Allah, one group among them always broke their promise (7.102–103). They acted as though they had never read the book of Allah (2.100–101; 3.183–184).
The subjects of the covenant made with Moses are various. During his stay in Egypt, Allah asked Moses to make an agreement with Pharaoh, who would let the Children of Israel exit from Egypt, provided that God removes plagues from the Egyptians. However, whenever God kept his promise by removing the penalty, they broke their promise. Then, more plagues were sent on them: wholesale death, locusts, lice, frogs and blood, successively. Eventually Pharoah and his people were drowned in the sea as punishment for failing to fulfil their promise (7.133–136; 43.46–56).
Covenant is also used in the vis-à-vis Muhammad and his followers on several issues. Among them are Muhammad’s asking his followers to swear allegiance to him by placing hand on hand to fight with the enemy (48.10), not to retreat when confronted with the enemy (33.15, 22–23), to keep one’s promise on all occasions whether it is made with Allah, or the Prophet or among each other, even with the unbelievers (16.91, 95; 9.75–76; 70.32; 23.8; 17.34; 6.152).
Lastly, it should be noted that the employs covenant in the context of life after death also. Two examples illustrate this well. One is the declaration that only those who were promised by Allah shall have the power of intercession on Judgement Day (Maryam 19.87). The other example forms the bedrock of religious conviction. According to that, Allah made a covenant in the Torah, the Gospel and the that he would reward the believers who fight in his Cause with the Garden of Paradise. 9.111 reads: ‘Allah has purchased from the believers their persons and their goods; for their [return] is the Garden [of Paradise]. They fight in his cause, and slay and are slain. A promise binding on him in truth, through the Torah, the Gospel, and the And who is more faithful to his covenant than Allah? Then rejoice in the bargain which ye have concluded. That is the achievement supreme.’
is mentioned forty-six times in thirty-six verses of seventeen chapters in the 
It means to make a promise (2.124, 177; 9.75, 111; 23.8; 70.32), making an agreement (19.78, 87), making a covenant (2.177), swearing (16.91, 95; 17.34), commending (2.125; 20.115).
is 
both terms were used together with the same meaning (2.27; 13.20, 25).
The first is the implied primordial covenant, which is supposed to have taken place before the universe came into existence when God asked the souls ‘Am I not your Lord?’, they said, ‘Yea! We do testify’ (7.172). Even though neither 
nor 
mentions covenants made with the children of Adam (36.60–61), Adam, Abraham and Ishmael, the Children of Israel (Banu Israel), Moses and lastly Muhammad and his followers (7.102; 3.183).
clean (2.124–125). The covenants made with Banu Israel and the People of the Book (ahl al-kitab) have a significant place in the 
Allah asked the Children of Israel to believe in the 
and to accept that it is a holy book sent by Allah, like the Torah, and that Muhammad was the messenger of Allah. They were also asked to ‘be steadfast in prayer, practise regular charity’, not to cover ‘truth with falsehood’, to ‘enjoin right conduct’ while ‘not forgetting to practise it themselves’ and to ‘be patient and guard themselves against a day when one shall not avail another nor shall intercession be accepted’ (2.40–48). Nevertheless, the 
also reports that whenever the Children of Israel made a promise to Allah, one group among them always broke their promise (7.102–103). They acted as though they had never read the book of Allah (2.100–101; 3.183–184).
vis-à-vis Muhammad and his followers on several issues. Among them are Muhammad’s asking his followers to swear allegiance to him by placing hand on hand to fight with the enemy (48.10), not to retreat when confronted with the enemy (33.15, 22–23), to keep one’s promise on all occasions whether it is made with Allah, or the Prophet or among each other, even with the unbelievers (16.91, 95; 9.75–76; 70.32; 23.8; 17.34; 6.152).
employs covenant in the context of life after death also. Two examples illustrate this well. One is the declaration that only those who were promised by Allah shall have the power of intercession on Judgement Day (Maryam 19.87). The other example forms the bedrock of religious conviction. According to that, Allah made a covenant in the Torah, the Gospel and the 
that he would reward the believers who fight in his Cause with the Garden of Paradise. 9.111 reads: ‘Allah has purchased from the believers their persons and their goods; for their [return] is the Garden [of Paradise]. They fight in his cause, and slay and are slain. A promise binding on him in truth, through the Torah, the Gospel, and the 
And who is more faithful to his covenant than Allah? 
