إِنَّآ أَرْسَلْنَٰكَ شَٰهِدًۭا وَمُبَشِّرًۭا وَنَذِيرًۭا
Indeed We have sent you as a witness, and as a bearer of good news and warner,
لِّتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةًۭ وَأَصِيلًا
that you may have faith in Allah and His Apostle, and that you may support him and revere him, and that you may glorify Him morning and evening.
إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِۦ ۖ وَمَنْ أَوْفَىٰ بِمَا عَٰهَدَ عَلَيْهُ ٱللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًۭا
Indeed those who swear allegiance to you, swear allegiance only to Allah: the hand of Allah is above their hands. Then whosoever breaks his oath, breaks it only to his own detriment, and whoever fulfills the covenant he has made with Allah, He will give him a great reward.
English translation: Ali Quli Qarai
Triangulating Majmaʿ al-Bayān, al-Tibyān, al-Burhān, Tafsīr al-Qummī, al-Mīzān, and the Enlightening Commentary.
What the passage says. God defines the Prophet's mission — "a witness, a bearer of glad tidings, and a warner" (v.8) — so that people believe in God and His Messenger, support and honour him, and glorify God morning and evening (v.9); then the pledge: "those who pledge to you pledge only to God; God's hand is above their hands" (v.10).
The threefold office. All the sources gloss v.8 alike: witness over the community's deeds (borne now, rendered on the Last Day per al-Mīzān), herald of the Garden, warner of the Fire (Ṭabarsī, Ṭūsī, Qatāda). On v.9 they divide over the pronouns of "support him / honour him": Ṭabarsī and Ṭūsī refer tuʿazzirūhu / tuwaqqirūhu to the Prophet (aid and reverence him) and tusabbiḥūhu to God, noting many reciters pause at "honour him" precisely because the referent shifts; al-Mīzān prefers referring all three to God. al-Burhān and al-Mīzān's narration section preserve Jābir's report that the Prophet himself glossed tuʿazzirūhu as "that you help him." Both Ṭabarsī and Ṭūsī add that v.9 refutes the Jabriyya/Mujbira, since God declares He wills faith and obedience from all the accountable.
The pledge (v.10). Every present source identifies the pledge as the Bayʿat al-Riḍwān at Ḥudaybiyya — the pledge "unto death" (Ṭabarsī), by which the companions "sold their souls for the Garden." The theological weight falls on "God's hand is above their hands." al-Mīzān gives the strongest reading: the pledge to the Prophet is the pledge to God because his obedience is God's obedience, and the Prophet's hand is God's hand — parallel to "you did not throw when you threw, but God threw" (8:17) — and Ṭabāṭabāʾī explicitly rejects the anthropomorphic-metaphor reading and the reductions of "hand" to mere "power" or "favour." al-Riḍā's report (in al-Burhān and al-Mīzān) makes the same point: God made obedience to the Prophet obedience to Himself and pledging him pledging Him. Ṭabarsī and Ṭūsī list the milder classical glosses (God's covenant / power / favour above theirs). al-Qummī and al-Burhān add a distinctive structural note: God's pleasure was conditioned on the pledgers' later fidelity, and in the muṣḥaf's arrangement the "condition" verse (v.10) precedes the Riḍwān verse (v.18) although the Riḍwān was revealed first.