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イナンナはナンナとその妻ニンガルを両親とする伝承が最も一般的である<ref>Asher-Greve, Westenholz, 2013, p230</ref><ref>Wilcke, 1980, p80</ref>。その例は、初期王朝時代の神リスト<ref>Asher-Greve, Westenholz, 2013, p45</ref>、エンリルとニンリルがイナンナに力を授けたことを伝えるイシュメ・ダガンの賛歌<ref>Asher-Greve, Westenholz, 2013, p75</ref>、ナナヤへの後期シンクレティック賛歌<ref>Asher-Greve, Westenholz, 2013, p116</ref>、ハトゥサからのアッカドの儀式など様々な資料に存在している<ref>Beckman, 2002, p37</ref>。ウルクではイナンナは通常、天空神アンの娘とみなされていたとする著者もいるが<ref>Black, Green, 1992, page108</ref><ref>Leick, 1998, page88</ref><ref>Brandão, 2019, pp47, 74</ref>、アンを父親とする言及は、アンはナンナの祖先としての地位にあるので、アンの娘としての地位に言及しているだけという可能性もある<ref>Wilcke, 1980, p80</ref>。文学作品ではエンリルやエンキが彼女の父親と呼ばれることがあるが<ref>Black, Green, 1992, page108</ref><ref>Leick, 1998, page88</ref><ref>Brandão, 2019, p74</ref>、主要な神が「父親」であるという言及も、年功を示す諡号としてこの語が使われる例となり得る<ref>Asher-Greve Julia M., Asher-Greve Julia M., Westenholz Joan Goodnick, Joan Goodnick Westenholz, Facets of Change, Orbis Biblicus et Orientalis: 259, Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources, 2013, https://www.zora.uzh.ch/id/eprint/135436/1/Asher-Greve_Westenholz_2013_Goddesses_in_Context.pdf, Fribourg, Academic Press, 2013, page140, isbn:9783525543825, access-date:26 August 2022</ref>。
羊飼いの神であるドゥムジッド（後のタンムズ）は通常イナンナの夫とされるが<ref>Wolkstein, Kramer, 1983, pagesx–xi</ref>、いくつかの解釈によればイナンナの彼に対する誠意は疑わしい<ref>Black, Green, 1992, page108</ref>。冥界降臨の神話の中で、彼女はドゥムジッドを見捨て、ガラの悪魔が自分の代わりとして彼を冥界に引きずり下ろすことを許可する<ref>Wolkstein, Kramer, 1983, pages71–84</ref><ref>Leick, 1998, page93</ref>。
[[Dumuzid]] (later known as Tammuz), the god of shepherds, is usually described as Inanna's husband,{{sfn|Wolkstein|Kramer|1983|pages=x–xi}} but according to some interpretations Inanna's loyalty to him is questionable;{{sfn|Black|Green|1992|page=108}} in the myth of her descent into the Underworld, she abandons Dumuzid and permits the ''[[gallu|galla]]'' demons to drag him down into the underworld as her replacement.{{sfn|Wolkstein|Kramer|1983|pages=71–84}}{{sfn|Leick|1998|page=93}} In a different myth, ''The Return of Dumuzid'' Inanna instead mourns over Dumuzid's death and ultimately decrees that he will be allowed to return to Heaven to be with her for one half of the year.{{sfn|Wolkstein|Kramer|1983|page=89}}{{sfn|Leick|1998|page=93}} Dina Katz notes that the portrayal of their relationship in Inanna's Descent is unusual;{{sfn|Katz|2015|p=67-68}} it does not resemble the portrayal of their relationship in other myths about Dumuzi's death, which almost never pin the blame for it on Inanna, but rather on demons or even human bandits.{{sfn|Katz|1996|p=93-103}} A large corpus of love poetry describing encounters between Inanna and Dumuzi has been assembled by researchers.{{sfn|Peterson|2010|p=253}} However, local manifestations of Inanna/Ishtar were not necessarily associated with Dumuzi.{{sfn|Asher-Greve|Westenholz|2013|p=80}} In [[Kish (Sumer)|Kish]], the tutelary deity of the city, [[Zababa]] (a war god), was viewed as the consort of a local hypostasis of Ishtar,{{sfn|Asher-Greve|Westenholz|2013|p=78}} though after the [[Old Babylonian period]] [[Bau (goddess)|Bau]], introduced from [[Lagash]], became his spouse (an example of a couple consisting out of a warrior god and a medicine goddess, common in Mesopotamian mythology{{sfn|Asher-Greve|Westenholz|2013|p=38}}) and Ishtar of Kish started to instead be worshiped on her own.{{sfn|Asher-Greve|Westenholz|2013|p=78}}
Inanna is not usually described as having any offspring,{{sfn|Black|Green|1992|page=108}} but, in the myth of [[Lugalbanda]] and in a single building inscription from the [[Third Dynasty of Ur]] ({{circa}} 2112 – {{circa}} 2004 BCE), the warrior god [[Shara (god)|Shara]] is described as her son.{{sfn|Black|Green|1992|page=173}} She was also sometimes considered the mother of [[Lulal]],{{sfn|Hallo|2010|page=233}} who is described in other texts as the son of [[Ninsun]].{{sfn|Hallo|2010|page=233}} [[Wilfred G. Lambert]] described the relation between Inanna and Lulal as "close but unspecified" in the context of Inanna's Descent.{{sfn|Lambert|1987|p=163-164}} There is also similarly scarce evidence for the love goddess [[Nanaya]] being regarded as her daughter (a song, a votive formula and an oath), but it is possible all of these instances merely refer to an epithet indicating closeness between the deities and were not a statement about actual parentage.{{sfn|Drewnowska-Rymarz|2008|p=30}}
