إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا
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.
Agha Ali Puya Commentary
Commentary on Quran 48:10
[Pooya/Ali Commentary 48:10] As the vicegerent of Allah the Holy Prophet had the full authority to accept oath of allegiance from the people on behalf of Allah. Swearing fealty to him was swearing fealty to Allah (as also said in the preceding verse). As said in the commentary of verse one, although the Holy Prophet came, unarmed, to perform umrah, the heathens of Makka did not allow him to enter into the city. In view of a possible confrontation those who were with him swore their fealty to him, by placing hand on hand according to the Arab custom. It was an impressive demonstration of surrender or submission of the will of every believer to the will of the Holy Prophet. It is also called bayt al ridwan (fealty which earns Allah's pleasure). Its another name is "bayt taht-ush-shajarrah" (fealty under the tree) as stated in the commentary of verse 1. They placed their hands on the Holy Prophet's hand, but the hand of Allah was above them-He accepted their fealty. "Whosoever breaks his oath, does so to the harm of his own soul" indicates that the oath of allegiance will be broken. So when some of the swearers ran away from the battle of Hunayn the Holy Prophet addressed them: "O swearers of bayt al ridwan, whither are you going?" The distinguished companions of the Holy Prophet including Umar bin Khattab had also taken to flight. See Sahih Bukhari, Tarikh Abul Fida, Tarikh al Khamis and Zadal Ma-ad. Only Ali, Abbas and his son Fazl, Abu Sufyan bin Harith and his brother Rabi-a stood firm by the Holy Prophet. See commentary of Bara-at: 25 to 27.