إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ﴿۹۹﴾ إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ ﴿۱۰۰﴾ وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿۱۰۱﴾ قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَى لِلْمُسْلِمِينَ ﴿۱۰۲﴾

﴾99﴿ Innahoo laisa lahoo sultaanun 'alal lazeena aamanoo wa 'alaa Rabbihim yatawakkaloon
﴾100﴿ Innnamaa sultaanuhoo 'alal lazeena yatawallawnahoo wallazeena hum bihee mushrikoon
﴾101﴿ Wa izaa baddalnaaa Aayatam makaana Aayatinw wal laahu a'lamu bimaa yunazzilu qaalooo innamaa anta muftar; bal aksaruhum laa ya'lamoon
﴾102﴿ Qul nazzalahoo Roohul Qudusi mir Rabbika bilhaqqi liyusabbital lazeena aamanoo wa hudanw wa bushraa lilmuslimeen

﴾99﴿ Indeed, he (Satan) has no authority over those who have believed and who rely upon their Lord
﴾100﴿ "His (Satan's) authority is only over those who take him as an ally and those who associate partners with Allah because of his whispers
﴾101﴿ And when We substitute one verse in place of another—and Allah knows best what He reveals—they say, 'You are but a forger.' But most people do not know
﴾102﴿ Say, 'The Holy Spirit has brought it down from your Lord in truth to strengthen those who believe, and as guidance and good news for the Muslims

[99] In this verse, the meaning of "سُلطَان" refers to the influence or encouragement toward a sin that is not forgiven—namely shirk—or sins for which a person does not repent, such as innovations (بدعات).
This interpretation implies that the negation of "sultan" (authority) is specific, referring to sins with no excuse or repentance.
A similar expression appears in verse (42) of Surah Al-Ḥijr.
However, if "sultan" is understood to mean coercion (اجبار) or rational proof (دلیل), then its negation is general, as found in verse (22) of Surah Ibrāhīm—indicating that Shayṭān has no compelling power or valid argument over human beings at all.
[100] Here, the term "سُلطَان" refers to the same specific authority that was negated in the previous verse—i.e., the false justification or influence for committing shirk.
The pronoun "(بِهِ)" in "(بِهِ مُشْرِكُونَ)" refers either to Allah Most High, meaning they associate others with Allah, or it refers to Shayṭān, meaning they fall into shirk due to his misguidance.
In the second interpretation, the verse means that as a result of Shayṭān’s whisperings, they became involved in shirk, even though Shayṭān had no valid authority to do so.
[101] In this verse, there is a warning (تنبیه) directed at those who deny the Qur’an and object to the concept of abrogation (نسخ), accusing it of being fabrication or contradiction—when in reality, this objection is false and baseless.
The discussion of abrogation has already been mentioned in the tafsīr of Surah Al-Baqarah.
The phrase "(وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ)" ("And Allah knows best what He reveals") indicates that there are great divine wisdoms in abrogation and replacement of rulings.
The phrase "(لَا يَعْلَمُونَ)" ("they do not know") means that the objectors do not understand the wisdom behind abrogation.
This makes it clear that those who object to it are ignorant, and their criticism arises from lack of knowledge, not from genuine understanding.
[102] In this verse is the response to the previous objection, clarifying that the Qur’an is not a fabrication, but rather, Allah Most High has revealed it through Jibrīl (peace be upon him).
Three benefits of this revelation are mentioned:
1. Steadfastness in religion—the Qur’an strengthens and stabilizes the believer’s heart upon the truth.
2. Complete guidance—it provides full guidance in both beliefs (عقیده) and rulings (احکام).
3. Joy and reassurance—it brings spiritual happiness and tranquility (اطمینان) to the soul.