the previous verse, as there is in the verse, “As for the righteous, they will be in bliss * And the wicked, they will be in the Fire.”(82:13-14)?
You would be told: A conjunction is apt in so far as the relationship [between the two parts of speech it is joining] is apt, and the aptness of the relationship depends on [both parts being congruent and] following the same aim. But because different aims are being followed here [in this verse and the previous one], the conjunction was not deemed fitting, for the praise of the believers leads to and is preliminary to praise of the Qur’an, and it is its result and is driven to it. While the censure of the unbelievers is in order to restrain and frighten, and is not the prelude to praise of the Qur’an.
Now consider the subtleties in the positioning of the parts of this verse:
Firstly familiarize yourself with [the intensive particle] “inna” and [the relative pronoun] “those who (alladhīna),” for they are the most itinerant and roaming of whatever you will encounter in the Qur’an in the way-stations of revelation. For some reason or other, the Qur’an mentions them frequently, for besides the fine points they express particular to the places they are used, they comprise two general subtleties from the jewels of eloquence:
It is characteristic of “inna” to pierce the surface and delve into the truth, and fasten the purport of its sentence to it. As though it is itself the root and sinks into the truth. For example, “Indeed, it is thus:” that is, what is being stated is not imaginary, or contrived, or subjective, or newly invented; it is a constant truth. [The grammarians] say that [the purpose of] “inna” is to establish or confirm facts (li’l-taḥqīq), and therefore denotes this fact and characteristic. The particular point here is that “inna” repels doubt and denial, although these were completely lacking in the Prophet (UWBP), who was being addressed; it alludes therefore to his overwhelming desire that [the deniers] should come to believe.
Now for “those who (alladhīna);” know that it is characteristic of [the relative pronoun] “alladhī” to indicate something new and strange that the mind perceives before the eyes, which is not emphatic but born of a combination of things. For this reason you will see that among the particles and pronouns of demonstration “alladhī,” the relative pronoun, is the easiest on the tongue and the one most used in denoting the change and renewal of subjects. For when that which was to establish truth and reality, that is the Qur’an, appeared, some things (anwā‘ pl. of naw‘) were cancelled and vanished, and others were formed and new truths were born.