Yā-Sīn: (20) And there came a man from the farthest part of the city...

Regarding its benefit and connection to what preceded it, there are two views:

1. First View: It is an explanation of how they brought the clear message (al-balāgh al-mubīn), as the man who strove (sa'ā) believed in them. In this context, the phrase {from the farthest part of the city} contains profound eloquence. This is because when a man came from the farthest part of the city having believed, it indicated that their preaching and open declaration had reached the very outskirts of the city.
2. Second View: Since the parable (mathal) was mentioned to console the Prophet Muhammad (PBUH), it was narrated after concluding the mention of the Messengers, detailing the striving of the believers in confirming their Messengers and their patience against harm, and the attainment of the full recompense for them. This serves as consolation for the companions of Muhammad, just as mentioning the Messengers was consolation for the heart of Muhammad (PBUH).

In the exegesis, there are several issues:

The indefinite mention of the man (using rajul without the definite article) while he was known and known to God carries two benefits:

1. It is an exaltation of his status, meaning he was a man perfect in manhood.
2. It signifies the manifestation of the Truth from the side of the Messengers, as a man believed in them whom they did not know personally. Thus, it cannot be claimed that they conspired together.

This man was Ḥabīb al-Najjār, who used to carve idols. He believed in Muhammad (PBUH) even before his appearance, as he had become one of the scholars of God's Book and saw therein the description of Muhammad (PBUH) and his prophethood.

This is a reminder and guidance for the believers, so that they exert their utmost effort in sincere advice. We have already mentioned the benefit of {from the farthest part of the city}, which is the extent to which the message reached, even to those at the farthest part of the city. The city was Antioch, which was large and vast; although it is smaller now, it is still large.

His statement, {O my people! Follow the Messengers}, contains subtle meanings:

1. Regarding his statement {O my people} (yā qawm): This indicates his deep concern and compassion for them. Attributing them to himself implies that he desires only good for them. This is similar to the statement of the believer from Pharaoh's folk: {O my people! Follow me} (Ghafir: 38).
   • If it is asked: This man said, {Follow the Messengers}, while that man said, {Follow me}. What is the difference?
   • The answer: This man came to them and offered sincere advice at the beginning of his arrival, and they had not yet seen his conduct. So he said: Follow these who have shown you the proof and clarified the path for you. As for the believer from Pharaoh's folk, he was already among them, followed Moses, and advised them repeatedly. Therefore, he said: Follow me in believing in Moses and Aaron, peace be upon them, and know that if it were not good, I would not have chosen it for myself, and you know that I chose it. The man who came from the farthest part of the city could not say, "You know my following them."

2. He combined the expression of sincere advice with the expression of his faith. His command {Follow} is sincere advice, and his mention of {the Messengers} shows that he believed.

3. He prioritized showing sincere advice over showing his faith, because he was actively striving in giving advice. As for his faith, he had believed previously. The phrase {a man striving} indicates his intention for sincere advice. What is mentioned in his story—that he was being killed while saying, "O God, guide my people"—is also related to this.

Then God Almighty said:

{Follow those who ask no reward of you, and who are rightly guided.}