The words we read in the Arabic Quran are all made up of these Haroof muqatta’at , and changing their order alters their meanings.

The Qur'an and the Disbellevers turning away; They could be compelled to believe if Alläh so willed

these are the verses of the Clear Quran, i.e. the clear and unambiguous book which distinguishes between truth and falsehood ,misguidance and guidance

Al-Kitab-ul-Mubin also has the meaning that the Quran is, beyond any doubt, a divine Book. Its language, its diction and themes, the facts presented by it and the background of its revelations, all testify to the fact that this is indeed the Book of the Master of all Creation. In this sense, its every sentence is a sign and a miracle. As such, any person who has common sense has no need of any other sign than the verses of this Book for believing in the Prophethood of Muhammad (peace be upon him).

The words bakhiun-nafsaka literally mean: You would kill yourself. The verse in fact describes the extreme anguish, anxiety and grief of the Prophet (peace be upon him) over the Makkan disbelievers’ ways of deviation, moral degradation, and obduracy and opposition to his message of reform. This state of the Prophet (peace be upon him) has been referred to at other places in the Quran as well, for instance in (Surah Al-Kahf, Ayat 6), thus:

Well, O Muhammad, it may be that you will consume your life for their sake out of sorrow if they do not believe in this message.

And in (Surah Al-Fatir, Ayat 8), thus: Let not your life be consumed in grief for their sake.

(20:2) We did not reveal the Qur'an to you to cause you distress;

(20:3) it is only a reminder for him who fears Allah.

The Prophet had concern, compassion, and sorrow for humanity. Some people only think about themselves, some think about the world, and some think about the afterlife. We should consider what we ought to be concerned about: the world or the afterlife.

And if your Lord had so willed, He could surely, have made mankind one Ummah.(11:118)

That is, it is not at all difficult for Allah to send down a sign which would make all the disbelievers yield and submit. If, however, He does not send one, it does not mean that such a thing is beyond His powers, but the reason is that the belief under compulsion is not acceptable to Him. Allah wants that people should use their common-sense and recognize the truth through the verses of the divine Book and the signs which are scattered all over the universe and are found even in their own selves. Then, when their hearts are satisfied that the message of the Prophets contains the truth, and the beliefs and the creeds which are opposed to it, are false, they should willingly give up falsehood and adopt the truth. This voluntary belief, acceptance of the truth and rejection of falsehood, is what Allah demands from man.

It is for this reason that Allah has bestowed upon man choice and free will, and freedom to follow any way, right or wrong, that he pleases

For the same reason He has placed in his nature both the tendencies, towards good and towards evil, and opened up before him both the ways, to piety and to sin.

For the same purpose He has given Satan the freedom and respite to mislead him and has made arrangements of Prophethood, revelation and invitation to goodness to guide him to the right way, and has placed man on trial to see whether he adopts the way of belief and obedience or of disbelief and sin.