وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَيْءٍ حَفِيظٌ ﴿۲۱﴾ قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ ﴿۲۲﴾

﴾21﴿ Wa maa kaana lahoo 'alaihim min sultaanin illaa lina'lama mai yu minu bil Aakhirati mimman huwa minhaa fee shakk; wa Rabbuka 'alaa kulli shai'in Hafeez
﴾22﴿ Qulid 'ul lazeena za'amtum min doonil laahi laa yamlikoona misqaala zarratin fissamaawaati wa laa fil ardi wa maa lahum feehimaa min shirkinw wa maa lahoo minhum min zaheer

﴾21﴿ And We did not give Iblis any authority over them, except that We might test who believes in the Hereafter and who is in doubt about it. And your Lord is a guardian over all things
﴾22﴿ Say, Call upon those whom you claim as deities besides Allah. They do not possess even the weight of a speck in the heavens or on the earth, nor do they have any share in either, nor is there for Allah any helper from among them

[21] With this, the misconception is removed—so that no one assumes that Iblis has control or authority over people by his own power.
The meaning of (sulṭān) here is authority or dominance, and Iblis did not have such power by his own will. Rather, Allah allowed him to have influence over the children of Adam as a test.
Another interpretation is that sulṭān means evidence or proof—meaning Iblis has no valid proof or justification to misguide people; rather, he misguides them without any proof.
(Lina‘lama) — al-Farrā’ and al-Baghawī said this ‘ilm (knowledge) here means discernment or distinction, not new information. Allah already has all knowledge beforehand.
And since Iblis’s main goal is to make people doubt the Hereafter—because belief in the Hereafter is the foundation of all faith and worship—this verse specifically mentions "those who believe in the Hereafter."
It also becomes clear that doubting the Hereafter is an act of disbelief (kufr).
[22] From this verse to verse (34), it is the third chapter, in which the third doubt is answered. That is, it explains the incapacity of the angels and mentions four ways to refute shirk (associating partners with Allah).
Then it discusses three methods of teaching and conveying the message.
Then come the responses to the deniers of prophethood and the warnings given to them.
Then there is the warning about the Hereafter through the disavowal of false gods from their worshippers.
In this verse (22), three methods of refuting the polytheists are mentioned.
Its connection with the previous verses is that the initial confirmation of the assumption of Iblis is that he first engages humans in shirk.
Therefore, it is necessary to make them understand through this method: “Say, call upon those whom you claim [to be gods besides Allah]”, meaning tell them to call upon these beings for help, so they may benefit you or remove a burden from you, as you imagine.
The response is implied: that they do not have the power or authority to do so. This is because “they do not possess even an atom’s weight [of ownership]”.
Since human needs relate to the heavens and the earth, this is not outside of that scope, hence both are mentioned.
Similarly, their gods—some are heavenly, like angels, and some are earthly.
“And they do not have any share in [the heavens and the earth]”—this answers the objection that even if these deities do not have ownership, it could be that Allah has given them a portion, and thus they may be considered shareholders.
This sentence answers that: Allah has given them no share at all, so what could they possibly give you?
“And He has no supporter among them”—this addresses the thought that perhaps they have aided Allah in managing the world, and for that reason, they might be capable of fulfilling some needs.
This too is answered with this sentence. A similar response is also found in Surah Al-Kahf (18:51).