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イナンナの双子の兄は、太陽と正義の神ウトゥ（アッカド語ではシャマシュと呼ばれる）である<ref>Black, Green, 1992, pages108, 182</ref><ref>Wolkstein, Kramer, 1983, pagesx–xi</ref><ref>Pryke, 2017, page36</ref>。シュメールの文献では、イナンナとウトゥは非常に親密な関係であることが示されており<ref>Pryke, 2017, pages36–37</ref>、近親相姦に近い関係であるとする現代作家もいる<ref>Pryke, 2017, pages36–37</ref><ref>Black, Green, 1992, page183</ref>。 イナンナは冥界降臨の神話において、冥界の女王エレシュキガルを「姉」と呼んでいるが<ref>Black, Green, 1992, page77</ref><ref>Pryke, 2017, page108</ref>、シュメール文学において2人の女神が一緒に現れることはほとんどなく<ref>Pryke, 2017, page108</ref>、神名帳でも同じカテゴリーに位置づけられていない<ref>Wiggermann, 1997, p47-48</ref>。フルリ語の影響により、いくつかの新アッシリアの資料（例えば罰則条項）では、イシュタルはアダドとも関連付けられており、フルリ神話のシャウシュカとその兄テシュブの関係を反映している<ref>Schwemer, 2007, p157</ref>。
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>。
The most common tradition regarded Nanna and his wife Ningal as her parents. Examples of it are present in sources as diverse as a god list from the [[Early Dynastic Period (Mesopotamia)|Early Dynastic period]], a hymn of [[Ishme-Dagan]] relaying how Enlil and Ninlil bestowed Inanna's powers upon her, a late syncretic hymn to [[Nanaya]], and an Akkadian ritual from [[Hattusa]]. While some authors assert that in Uruk Inanna was usually regarded as the daughter of the sky god [[Anu|An]], it is possible that references to him as her father are only referring to his status as an ancestor of Nanna and thus his daughter. In literary texts, [[Enlil]] or [[Enki]] may be addressed as her fathers{{sfn|Black|Green|1992|page=108}}{{sfn|Leick|1998|page=88}}{{sfn|Brandão|2019|p=74}} but references to major gods being "fathers" can also be examples of the use of this word as an epithet indicating seniority.<ref>{{cite book |last1 = Asher-Greve |first1 = Julia M. |editor-last1 = Asher-Greve |editor-first1 = Julia M. |editor-last2 = Westenholz |editor-first2 = Joan Goodnick |editor-link2 = Joan Goodnick Westenholz |chapter = Facets of Change |series = Orbis Biblicus et Orientalis: 259 |title = Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources |year = 2013 |url = https://www.zora.uzh.ch/id/eprint/135436/1/Asher-Greve_Westenholz_2013_Goddesses_in_Context.pdf |location = Fribourg |publisher = Academic Press |publication-date = 2013 |page = 140 |isbn = 9783525543825 |access-date = 26 August 2022}} </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}}
