وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَؤُلَاءِ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ ﴿۸۹﴾ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿۹۰﴾

﴾89﴿ Wa yawma nab'asu fee kulli ummmatin shaheedan 'alaihim min anfusihim wa ji'naa bika shaheedan 'alaa haaa'ulaaa'; wa nazzalnaa 'alaikal Kitaaba tibyaanal likulli shai'inw wa hudanw wa rahmatanw wa bushraa lilmuslimeen
﴾90﴿ Innal laaha ya'muru bil 'adli wal ihsaani wa eetaaa'i zil qurbaa wa yanhaa 'anil fahshaaa'i wal munkari walbagh-i' ya'izukum la'allakum tazakkaroon

﴾89﴿ And on the day We raise up from every nation a witness against them from among themselves, and We bring you as a witness over these people (present). And We have sent down to you the Book as a clarification for everything necessary, and as guidance, mercy, and glad tidings for the Muslims
﴾90﴿ Indeed, Allah commands justice, kindness, and giving to relatives, and He forbids indecency, wrongdoing, and oppression. He admonishes you so that perhaps you may take heed

[89] In the first part of this verse, there is a warning about the Hereafter through the mention of the testimony of the prophets and righteous scholars against their nations.
This testimony refers to their calling and preaching, and a similar concept appears in verse (41) of Surah An-Nisa.
In verse (84), the term "witness" (شهید) possibly refers only to the physical limbs or only to the prophets—there it is a specific mention, whereas here it is a general reference.

In the second part of the verse, there is encouragement toward the Qur'an by mentioning four of its qualities that serve as a means of salvation from the punishment of the Hereafter.
This verse also indicates that Allah has granted the Qur'anic knowledge to those who call others to faith, and they will be questioned about it.
"(تِبْيَانًا لِكُلِّ شَيْءٍ)" ("a clarification of all things")—this refers to everything necessary for religious guidance.
Alternatively, "all things" in this Surah may refer to the foundational blessings and principles mentioned throughout.
"(وَبُشْرَى لِلْمُسْلِمِينَ)" ("and a glad tiding for the Muslims")—means that the Qur'an brings joy and reassurance to the hearts of the believers.
The "Muslimeen" are those who, along with faith, consistently practice outward religious deeds and reflect the Qur'an through their actions.
[90] This verse presents the summary of "(لِكُلِّ شَيْءٍ)" ("everything") mentioned in the previous verse.
Regarding this verse, ‘Uthman ibn Maz‘un (may Allah be pleased with him) said: I initially accepted faith purely out of modesty, but when this verse was revealed and I was sitting with the Messenger of Allah (peace and blessings be upon him), faith became firmly rooted in my heart, and my love and attachment to the Prophet (peace be upon him) increased even more.
Abdullah ibn Mas‘ud (may Allah be pleased with him) said: This is the most comprehensive verse in the Qur’an regarding good and evil, and for this reason, ‘Umar ibn ‘Abdul ‘Aziz ordered that it be recited in Friday sermons.

Explanation of the verse:
The rulings of Shari‘ah are of two types: obligations (مامورات) and prohibitions (منهیات).
Obligations are of two kinds: the rights of Allah (حقوق اللّه) and the rights of people (حقوق العباد).
Prohibitions are also of two kinds: those related to the rights of Allah and those related to the rights of people.

The rights of Allah are again divided into two parts:
1. Beliefs and acts of worship – this is what is indicated by the word "(بِالْعَدْلِ)" ("justice"): it refers to sound beliefs like Tawḥīd and the outward acts of worship that stem from it.
2. The method, timing, and manner (كيفيات) of worship – this is what is indicated by the word "(الْإِحْسَانِ)" ("excellence"): the inner beauty and correctness in fulfilling acts of worship, also referred to as Sunnah.
The rights of people are indicated by the phrase "(إِيتَاءِ ذِي الْقُرْبَى)" ("giving to near relatives")—this includes both familial (نسبی) and relational (سببی) ties and means fulfilling the rights of fellow believers, both worldly and religious.

As for prohibitions:
The rights of Allah include two types of wrongs:
1. Those whose repulsiveness is clear to both intellect and Sharī‘ah—indicated by the word "(الْفَحْشَاءِ)" ("indecency"): this includes all forms of disbelief, shirk, lying, and adultery.
2. Those whose wrongness is only clear through Sharī‘ah—such as innovations in belief and actions, indicated by "(الْمُنْكَرِ)" ("wrong").
The phrase "(الْبَغْيِ)" ("oppression") refers to violations of the rights of people—highlighting that wronging others is a grave sin.
Thus, this verse encompasses the entirety of Islam.
"(يَعِظُكُمْ)" ("He advises you") makes it clear that true counsel includes both commandments and prohibitions.