In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.

For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).

Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُ‌ونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.