Family is as a natural kernel and a main base for human society. Quran and other sacred books of different religions pay special attention to family structure and there you can find hints to the ways of making this institution firm and secure. One of the phrases used by Holy Quran in this regard is "Great Covenant" (Misaq Ghaliz) which is a sacred and transcendent word with an especial meaning. This paper explains the concept in question and in making the notion clear it studies the ways of the application of this concept and other similar words and synonyms in Quran. It takes also a glance at the concept of Great Covenant in the bible. Therefore it claims that as such a Covenant is formed between God, Women and men, the role of women in history of religions, family institution and human life should be considered.

Waiting for a savior and a better future has been known as a true and respectable idea of revealed religions. However, little considerable study has been performed on the real meaning of waiting as a Divine promise in the prophets and their followers' minds and lives. On the studies in the field, the problem of waiting as a continuous reality in the history of prophecy may be searched in the verse 81 of Aale Emran. As is understood by the verse, waiting as a religious teaching should be known an agent for spiritual growth of people to be ready in accepting better states and situations of the future. It is the fact that can be considered as one of the main causes for Divinely secret state of savior’s appearance.

If we categorize religions according to whether they give greater prominence to time or to space, the role of “ promise” marks a religion of Covenant as clearly a religion of time. Yet the future is unknowable and can only be present to us as a field of possibilities. How far do these possibilities extend? The question directs us back to the nature of time, a question that became concealed in the course of Western philosophical development or that was answered in terms of time's nullity. Modern philosophy (Levinas) has, however, pointed to the inseparability of time, language, and responsibility, thereby giving to time a positive content in terms of the ethical responsibility that, before God, we have for one another.

The Covenant of Medina, which was concluded shortly after the Prophet (PBUH) migrated to Medina between him and the residents of Medina, is also known as the Constitution of Medina. This study, by applying the technique of typology for the provisions of this Covenant, aims to gain better understanding of the Prophet’s performance in the management and law-making for Medina society. In this regard, Montesquieu's viewpoints are used as a basis for this inquiry. Montesquieu divides the laws into three categories: political-civil, moral and religious ones based on the origin of the issuance of such laws in the society. The Prophet also used all three aspects of his legitimacy for developing this Covenant, since he had the role of social legislator, as well as moral teacher, and prophet in the society. The most common themes in the Covenant of Medina are political-civil issues with 55% frequency, followed by moral issues with 30% frequency and finally religious issues with 15% frequency.

In the interpretation of verse 172 of Surat al-Araf, known as the Zayr and the Covenant, the commentators have used traditions and believe in a world called the "Zir" in which all human beings have been Covenanted and human beings have said this Covenant. However, by combining the following narrations of the Covenant verse and the commentators' viewpoints, it is concluded that several different theories have been recorded in the exegetical writings based on the narrations, including the attribution of the verse to the people of Israel and the worshipers and the removal of fine particles from the human soul. Before the body, which shows that narrative-based perspectives are also diverse and anxious, in addition to critiquing each one, it calls for a general critique of all narrations. Therefore, with reference to these interpretative perspectives and the pillars and narratives they consider, with the library method, a critique will be made in this research with the support of great scholars such as Ayatollah Makarem Shirazi.

One of the basic concepts of Christianity and Islam is the "Covenant". The significance and position of this concept in these religions raises these questions: what is the doctrine of the Covenant and what kind of relationship between God and Man is in these two religions. In response to this question, the hypothesis evaluated in a comparative and analytical research is that in both of them the Covenant means the interrelationships between God and Man and the main meaning of it is that God gives life to man and wants to obey Him purely. There are various types of Covenant in Christianity, but in Islam there is only one type. This study concludes that the meaning of the Covenant in Christianity is Jesus Christ himself, but in Islam, more attention is paid to human being and the Prophet is only the reminder.

The subject and concept of Covenant in the sacred texts of Abrahamic religions, particularly in the Old Testament, has been of great significance. This consensus is somewhat prevalent among biblical scholars that the entire Bible is a detailed account of the principle of Covenant in these two religions. In the Holy Quran, verse 172 of Surah Al-A'raf addresses this subject, and its meaning and message have been noted by interpreters. This study, using a descriptive-analytical method, conducts an analytical and comparative examination of this verse in five interpretations: Al-Mizan, Tafsir Nemooneh, Tafsir Al-Manar, Tafsir Tasnim, and Fi Zilal al-Qur'an. The interpreters of these five interpretations do not have a unified view on the verse of the Covenant, and each has presented a specific explanation of the 'Aalam al-Dharr' (Realm of Atoms) mentioned in this verse.The research findings indicate that Allameh Tabatabaei provides the most different interpretation of this verse, believing that the 'Aalam al-Dharr' is the same as the spiritual realm, which, if a person pays attention to their spiritual existence through their heart, they will understand those universal monotheistic teachings. Although Javadi Amoli is a student of Allameh Tabatabaei, he slightly differs from his teacher in this regard; he initially considers this realm to be an external reality, stating that this realm is the same as human nature and disposition. Ayatollah Makarim Shirazi adheres to the theory of representation in the verse of the Covenant. Sayyid Qutb considers this realm to be the nature of monotheism, the realm of revelation and reason, while Rashid Rida refers to the "denial of the original Realm of Atoms" and in another part, he believes in the same rational and revelatory aspect.