Allah (swt) addresses all the Prophets by their names:

 وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ

(And We said, “O Adam, dwell, you and your wife, in Paradise) (Al-Baqara: 35)

 قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ

(He said, “O Noah, indeed he is not of your family;) (Hud: 46)

 يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا

(“O Abraham, give up this [plea]) (Hud: 76)

 قَالَ يَا مُوسَىٰ إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي

([Allah] said, “O Moses, I have chosen you over the people with My messages and My words) (Al-Baqara: 285)

But Allah (swt) does not address the Prophet (saws) by his name directly, rather He says:  “O’ Prophet” or “O’ Messenger” because the Prophet Muhammad (saws) is the final Messenger; and because his message is the eternal message until Allah (swt) inherits the earth and those on it, and this is a great honour for the Messenger of Allah (swt) that He (swt) does not address him by his name.

(… لَا يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ …) (…let them not grieve you who hasten into disbelief …): Allah (swt) wants to relieve the heart of the Prophet (saws), which was filled with sorrow for the lack of faith of any of the infidels who were turning into disbelief and delusion, for when he (saws) went to Taif, and Thaqeef induced the youth to throw him (saws) with stones, he (saws) supplicates to Allah (swt) saying:

To You, my Lord, I complain of my weakness, lack of support and the humiliation I am made to receive. Most Compassionate and Merciful! You are the Lord of the weak, and you are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy You have given power over me? As long as you are not displeased with me, I do not care what I face. I would, however, be much happier with Your mercy.[1]

“Once Aisha (May Allah be pleased with her) asked the Prophet (saws), ‘Have you encountered a day harder than the day of the battle of Uhud?” The Prophet (saws) replied, “Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of ‘Aqaba when I presented myself to Ibn `Abd-Yalail bin `Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, ‘Allah has heard your people’s saying to you, and what they have replied back to you, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.’ The Angel of the Mountains called and greeted me, and then said, “O Muhammad! Order what you wish. If you like, I will let Al-Akh-Shabain (i.e. two mountains) fall on them.” The Prophet (saws) said, “No but I hope that Allah will let them beget children who will worship Allah Alone, and will worship None besides Him.”[2]

The Prophet (saws) used to be overwhelmed with sorrows when the people committed sins.

(… لَا يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ …) (…let them not grieve you who hasten into disbelief …): The word (into) is used instead of (toward) for a purpose. In Arabic language there is a difference in meaning; if (toward) is used then it indicates that they were believers, but (into) means they are getting deeper in disbelief.

(… مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ الَّذِينَ هَادُوا …) (…of those who say, “We believe” with their mouths, but their hearts believe not, and from among the Jews. …): There are two parties: The first is the hypocrites and the second is of the Jews; because those who said (We believe) while they hide disbelief and show faith, indeed they are more dangerous on the Prophet (saws) and on the Islamic nation.

You may say “I am Muslim” by your tongue, but for saying “I am a believer”, this has obligations and duties. The duty of faith is the complete obedience to Allah’s method, which starts from the top, which is to say: There is no god but Allah, and ends with removing harm from the road; as the Prophet (saws) said:

“Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.”[3]

Thereof, every good deed keeps firm the trust in Allah (swt), so you cannot say that you are a true believer while you lie or steal or do any act that is in contrary to your faith.

(… وَمِنَ الَّذِينَ هَادُوا ۛ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ …) (… and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. …): The another people are the leaders of the Jews, they used to refuse to meet the Prophet (saws), so they would send people from among the Jews who were in less position than them, so that their duty would be to listen to the Prophet (saws), then cite his hadith to them in order to change the words from their places.

(… يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُوا …) (…saying “If you are given this, take it; but if you are not given it, then beware.”…): They say: Whatever you find of words that can be changed, take them, as for other words, leave them.

(… وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ …) (…But he for whom Allah intends fitnah – never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts…): Fitnah is the trial, Allah (swt) wants to test people in this life, and fitnah also comes with the meaning of “misleading” them. Allah (swt) wants to test them, and He (swt) wants not to purify their hearts, so what is their sin? The answer: When a human chooses a bad way, it is by his freedom, and he has not gone out of Allah’s will. With His (swt) revealing knowledge, He (swt) knows what a person will choose, and He (swt) will ask him about His actions; hence, A person has the choice of everything related to his will, and this does not absolve him of responsibility because Allah (swt) has showed him the way of bad and the way of good.

[1] Majma’ al-Zawaed: Book of raids, Hadith No. 9851.

[2] Majma’ al-Zawaed: Book of raids, Hadith No. 35.

[3] Sahih Muslim, Book of faith, Chapter: Clarifying the number of branches of faith, Hadith No. 35.