وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى ﴿۲۶﴾ إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنْثَى ﴿۲۷﴾ وَمَا لَهُمْ بِهِ مِنْ عِلْمٍ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا ﴿۲۸﴾ فَأَعْرِضْ عَنْ مَنْ تَوَلَّى عَنْ ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا ﴿۲۹﴾ ذَلِكَ مَبْلَغُهُمْ مِنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى ﴿۳۰﴾

﴾26﴿ Wa kam mim malakin fissamaawaati laa tughnee shafaa'atuhum shai'an illaa mim ba'di anyyaazanal laahu limany yashaaa'u wa yardaa
﴾27﴿ innal lazeena laa yu'minoona bil aakhirati la yusammoonal malaaa'ikata tasmiyatal unsaa
﴾28﴿ Wa maa lahum bihee min 'ilmin iny yattabi'oona illaz zanna wa innaz zanna laa yughnee minal haqqi shai'aa
﴾29﴿ Fa a'rid 'am man tawallaa 'an zikrinaa wa lam yurid illal hayaatad dunyaa
﴾30﴿ Zalika mablaghuhum minal 'ilm; inna rabbaka huwa a'lamu biman dalla 'an sabee lihee wa huwa a'lamu bimanih tadaa

﴾26﴿ And there are many angels in the heavens whose intercession does not benefit at all except after Allah, the Most High, grants permission for whom He wills and is pleased with
﴾27﴿ Indeed, those who do not believe in the Hereafter surely name the angels with female names
﴾28﴿ And they have no evidence for this; they follow nothing but assumption. And indeed, assumption avails nothing against the truth
﴾29﴿ So turn away from the one who turns away from Our remembrance and desires nothing but the life of this world
﴾30﴿ This is the extent of their knowledge. Indeed, your Lord knows best who strays from His path, and He knows best who is guided

[26] This is a refutation of those who associate partners with Allah through the angels — meaning, it highlights the incapability of the angels, that even the closest angels cannot intercede without His permission.
So how could Lāt, Manāt, and ʿUzzā possibly fulfill your needs?
(لِمَنْ يَشَاءُ وَيَرْضَى) — "for whom He wills and is pleased with" — here, will refers to Allah’s decision, and pleasure refers to His acceptance; there is a difference between the two.
This points to two conditions for the angels' intercession: first, the will of Allah, the Most High; and second, that He is pleased with the one being interceded for — meaning, the person must be a believer and a monotheist.
[27] This is another refutation of those who associate partners with Allah through the angels — that they consider the angels to be female and give them feminine names, even calling them "the daughters of Allah."
In addition to this, in the Persian language, using the word “فرشته” (angel) in the singular for an angel is discouraged, and similarly, in Pashto, referring to angels in the singular form is also considered inappropriate.
[28] This is another stern rebuke of those who associate partners with Allah through the angels — that their belief in the intercession of angels, calling them the daughters of Allah, and considering them female are all baseless beliefs founded solely on assumption and conjecture.
(إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا) — "Indeed, conjecture is of no use against the truth at all" — similar to what was stated in Surah Yunus (10:36).
In matters of belief and fundamental principles, no type of speculative proof is of any benefit. Even in deeds and secondary rulings, such conjecture is only useful when derived from sound fundamental principles.
And when there is no authentic foundation for such speculative reasoning in matters of principle, then it is of no benefit even in practice.
[29,30] From this verse until the end of the surah is the second section, which addresses turning away from falsehood. It mentions three reasons for turning away and describes three traits of those who turn away.
Then, there is a stern rebuke directed at those who abandon the religion, followed by a transmitted proof taken from the scriptures of Ibrahim and Musa (peace be upon them).
Next, ten attributes of Allah, the Most High, are mentioned as a refutation of shirk (polytheism), along with a worldly warning by referencing four nations who denied the truth.
Then comes the confirmation of the Messenger’s truthfulness and of the Resurrection, followed by a stern rebuke for denying the Qur'an.
At the end, the surah concludes with a logical consequence: the affirmation of the Oneness of Allah over the entire surah.
In verse (29), this conclusion is based on the earlier explanation — that when the truth is established through revelation, while the polytheists rely on conjecture and follow their desires, then it becomes incumbent upon the people of truth to turn away from them.
The intent behind this "turning away" is to protect oneself from their religion and their path.
In this verse, three evils of idol worshippers are mentioned — and these are the causes for turning away from them.
The meaning is that they pursue worldly knowledge but do not understand religion — or, they use religious knowledge merely as a means to gain worldly benefit.