إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ إِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
Inna'llāha yudkhilu'lladhīna āmanū wa ʿamilu'ṣ-ṣāliḥāti jannātin tajrī min taḥtiha'l-anhār · Inna'llāha yafʿalu mā yurīd
"God brings those who believe and do righteous deeds into gardens beneath which rivers flow. God does what He wills."
This verse comes immediately after the three negative portraits (3, 8, 11) and sums up the other side in a single sentence.
I record this as an observation about word order: three verses set out three separate forms of deviation in detail — disputing without knowledge, turning the face away in arrogance, standing at the edge. The other side is not set out in detail: two attributes, one sentence. Faith and deed.
Deviation has kinds; the straight course has none. This is an observation that can be verified from the proportions of the verses.
That this sentence stands in this verse is striking. The pattern generally comes in contexts that speak of power; here it is placed at the end of a sentence about reward.
A similar sentence will come in the eighteenth verse of the same sūra: inna'llāha yafʿalu mā yashāʾ. There is a difference of word between the two sentences, and the lexicographers record it: the distinction between irāda and mashīʾa has been debated in the classical sources, and there is no agreement upon it. I do not enter into that debate; I record only that both words are used in the same sūra.