( وَمَا وَجَدْنَا لِأَكْثَرِهِم مِّنْ عَهْدٍ ) (And We did not find for most of them any covenant): The covenant mentioned in this verse is the same as the one indicated in the following verse:

 وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا 

(And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.”) (Al-A’raaf: 172)

Here a question may arise: How Allah (swt) gathered the children of Adam (PBUH) all at once and took a covenant from them in the world of Al-Thar, which is the world where souls are before they join the bodies on earth. We say that: We are all a part of Adam (PBUH); a person is part of his father’s sperm, and his father is part of his grandfather’s, and his grandfather is part of his own father, and so on, until we reach back to Adam (PBUH). Hence, we have in our essence a part of Adam (PBUH). Allah (swt) gathered all these particles in the world of Al-Thar with the word: (Be), and he took a covenant from all the children of Adam (PBUH). This is why faith is part of the natural disposition of human beings, while atheism and disbelief contradict it. Throughout history, humans have searched for the Creator (swt), as evidenced by the temples and archaeological discoveries. Some said: “My god is the sun”, while others said: “My god is a statue”, and so on. Thus, mankind seeks the covenant of their natural disposition.

( وَإِن وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ ) (but indeed, We found most of them defiantly disobedient): The word used in the Arabic text of the verse describes the situation when the skin of the date comes off. The meaning here is that they deviate from the obedience of Allah (swt).