O you who have believed, remember the favor of Allah upon you when armies came to [attack] you
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ
[Al-Ahzab: 9] Here, Allah Mighty and Majestic began this command with a vocative that is connected to the one being addressed by the attribute of faith. First, beginning the address with a vocative indicates importance, because a vocative demands attention. Therefore, when you find such an expression, know that the matter is significant. Then, directing the address and vocative to those described by faith indicates that this is among the implications of faith, because the address is not directed to one described by a characteristic unless that matter is among the implications of that characteristic. If I say, “O man, do such and such,” this means that what is commanded is among the characteristics of men. If I say, “O believer, do such and such,” this means that what is commanded is among the characteristics of believers. Thus, directing the vocative to those described by faith indicates that what is directed to them is among the implications of faith. Then, in describing them with faith, there is an incentive to accept what is directed to them, because if I say “O believer,” it means I am encouraging you to accept, since faith implies that you should accept. So there is an incentive to accept what Allah has commanded. Ibn Mas'ud (may Allah be pleased with him) said:
“When you hear Allah saying, ‘O you who believe,’ then sharpen your hearing for it, meaning be attentive to it, for it is either a good you are commanded to do or an evil you are forbidden from.” And both matters are combined in the saying of Allah the Exalted:
(18) O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow - and fear Allah. Indeed, Allah is Acquainted with what you do. (19) And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ * وَلا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ
[Al-Hashr: 18-19]
O you who have believed
يَا أَيُّهَا الَّذِينَ آمَنُوا
The address here is general; the addressee is general, directed to people described by faith. Is it specific to the believers in the time of revelation, or does it return to all believers? It is comprehensive for all believers, because when Allah the Exalted bestows a favor upon the predecessors of the Ummah, it is a favor upon the entire Ummah. For this reason, Allah the Exalted mentions the Children of Israel in the time of the Prophet (peace and blessings be upon him) with what? With the favors He bestowed upon the Children of Israel in the time of Moses, because the group is one. And there is no doubt that the favor of Allah Mighty and Majestic upon our Prophet Muhammad (peace and blessings be upon him) and his Companions is a favor upon them, and that Allah’s victory for him and His defense of him is a victory for us and a defense for us.
O you who have believed, remember the favor of Allah upon you
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عليكم
the favor of Allah
نعمة الله
It is general because it is a singular noun with a possessive suffix, which implies generality. The proof that a singular noun with a possessive suffix implies generality is His saying:
And if you should count the favors of Allah, you could not enumerate them
وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوهَا
[Ibrahim: 34] So it is not intended to be one favor, but rather many favors that cannot be counted. And His saying:
the favor of Allah upon you
نِعْمَةَ اللَّهِ عَلَيْكُمْ
means His kindness and His grace.
