فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ﴿۱۴۹﴾ أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ ﴿۱۵۰﴾ أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ ﴿۱۵۱﴾ وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ ﴿۱۵۲﴾ أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ ﴿۱۵۳﴾ مَا لَكُمْ كَيْفَ تَحْكُمُونَ ﴿۱۵۴﴾ أَفَلَا تَذَكَّرُونَ ﴿۱۵۵﴾ أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ ﴿۱۵۶﴾ فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ ﴿۱۵۷﴾ وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ ﴿۱۵۸﴾ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ ﴿۱۵۹﴾ إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ ﴿۱۶۰﴾ فَإِنَّكُمْ وَمَا تَعْبُدُونَ ﴿۱۶۱﴾

﴾149﴿ Fastaftihim ali Rabbikal banaatu wa lahumul banoon
﴾150﴿ Am khalaqnal malaaa'i kata inaasanw wa hum shaahidoon
﴾151﴿ Alaaa innahum min ifkihim la yaqooloon
﴾152﴿ Waladal laahu wa innahum lakaaziboon
﴾153﴿ Astafal banaati 'alal baneen
﴾154﴿ Maa lakum kaifa tahkumoon
﴾155﴿ Afalaa tazakkaroon
﴾156﴿ Am lakum sultaanum mubeen
﴾157﴿ Faatoo bi Kitaabikum in kuntum saadiqeen
﴾158﴿ Wa ja'aloo bainahoo wa bainal jinnati nasabaa; wa laqad 'alimatil jinnatu innahum lamuhdaroon
﴾159﴿ Subhaanal laahi 'ammaa yasifoon
﴾160﴿ Illaa 'ibaadal laahil mukhlaseen
﴾161﴿ Fa innakum wa maa ta'budoon

﴾149﴿ So ask them, does your Lord have daughters while they have sons
﴾150﴿ Have We created the angels as females while they were present
﴾151﴿ Be aware! Indeed, they surely say due to their falsehood
﴾152﴿ Allah the Exalted has taken a child, and indeed, they are liars
﴾153﴿ Has Allah the Exalted chosen daughters over sons
﴾154﴿ What proof do you have, How do you judge
﴾155﴿ Will you not then take heed
﴾156﴿ Do you have a clear proof
﴾157﴿ Then bring your book if you are truthful
﴾158﴿ And they have made a relationship between Allah the Exalted and the jinn, while indeed the jinn know that they will surely be brought forth for punishment
﴾159﴿ Glory be to Allah the Exalted above what they describe
﴾160﴿ Except for the servants of Allah the Exalted who have been saved
﴾161﴿ Then indeed, you and those whom you worship

[from 149 to 157] From this point onward is the third section until the end of the surah. In this, there is a refutation of the polytheists regarding the angels, and also a refutation of the polytheists regarding the jinn. It further explains the reality of the angels in a way that refutes those who worship them, includes a warning to the deniers, and gives glad tidings and consolation to the Messenger of Allah (May Allah bless him and give him peace), along with threats to the deniers. At the end, there is a declaration of monotheism and a declaration of the surah’s theme through mention of the messengers’ dependence on Allah the Exalted for safety.
Verse (149) is connected to the beginning of the surah, and it refutes the polytheists’ beliefs about the angels based on three notions:
1. That they assign daughters to Allah the Exalted while claiming sons for themselves.
2. That they describe the angels as female.
3. That they consider the angels to be daughters of Allah, meaning they attribute children to Him.
(مَا لَكُمْ كَيْفَ تَحْكُمُونَ) – This is a demand for a rational proof from them, meaning: How can your reason accept that Allah the Exalted would leave the superior type (male children) for you and choose daughters for Himself? This is a judgment made without any basis.
(أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ) – This is a request for transmitted evidence from the previous prophets (peace be upon them).
(فَأْتُوا بِكِتَابِكُمْ) – This is a demand for proof from revelation, because the intended meaning of “your book” is a book from Allah the Exalted.
[from 158 to 160] In these verses, there is a refutation of the polytheists regarding the jinn – that is, those people who considered the jinn as partners with Allah the Exalted in attributes such as knowledge of the unseen, granting protection, and being worshipped, as is made clear in Surah Saba and Surah Jinn.
Some commentators have said that this is a refutation of the Magians (Zoroastrians), who claimed that Allah the Exalted and Shaytan (Iblis) are both brothers – one being the master of good and the other the master of evil.
So, according to the first interpretation, what is meant by “nasaban” (lineage) is the attribution of partnership, and this view is transmitted from Hasan al-Basri. According to the second interpretation, “nasaban” refers to brotherhood.
[161,162,163] This is a continuation from the previous discussion — meaning, since the angels, prophets (peace be upon them), and the jinn are all created beings who are weak and in need, then neither they nor you are capable of leading anyone astray.
A person of sound reason knows that such weak created beings cannot be partners with Allah the Exalted. However, the one for whom Allah the Exalted has decreed Hell, he becomes misguided and a polytheist.
From these verses, it becomes clear that guidance and misguidance are by the will and choice of Allah the Exalted.