يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا قَالُوا شَهِدْنَا عَلَى أَنْفُسِنَا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا عَلَى أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ ﴿۱۳۰﴾ ذَلِكَ أَنْ لَمْ يَكُنْ رَبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا غَافِلُونَ ﴿۱۳۱﴾ وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُونَ ﴿۱۳۲﴾

﴾130﴿ Yaa ma'sharal jinni wal insi alam ya'tikum Rusulum minkum yaqussoona 'alaikum Aayaatee wa yunziroonakum liqaaa'a Yawmikum haazaa; qaaloo shahidnaa 'alaaa anfusinaa wa gharrat humul hayaatud dunyaa wa shahidooo 'alaa anfusihim annahum kaanoo kaafireen
﴾131﴿ Zaalika al lam yakkur Rabbuka muhlikal quraa bizulminw wa ahluhaa ghaafiloon
﴾132﴿ Wa likullin darajaatum mimmaa 'amiloo; wa maa Rabbuka bighaafilin 'ammaa ya'maloon

﴾130﴿ (He will say) O group of jinns and humans, didn't there come to you messengers from your generation who told you my verses and scared you from meeting this day, They say that we confessed to ourselves (that they had preached) And deceived them by the life of the world and they will confess to themselves that they were disbelievers
﴾131﴿ This is because your Lord is not the destroyer of villages because of their polytheism while their people are unaware
﴾132﴿ And for each of them there are different degrees because of their deeds, and your Lord is not unaware of those deeds they do

[130] This is also a warning of the Hereafter, and there is disagreement regarding whether messengers came to the jinn after Adam (peace be upon him) and before Muhammad (May Allah bless him and give him peace). However, many truth-callers did come among them.
The majority of scholars say that after Adam (peace be upon him), no prophet was sent among the jinn, but truth-callers (warners) did come to them. This view is favored by Ibn Jarir and Ibn Kathir.
As for the address (minkum), there are many interpretations:
1. The address is directed to the collective, with humans being given precedence over jinn.
2. That "messengers" here means "warners."
(yaqussūn) — the primary purpose of the messengers is to explain the signs of monotheism and to remind of the Day of Judgment.
(shahidnā ‘alā anfusinā) — this comes after the testimony of the limbs.
(wa gharrahum) — this is the reason for their denial, and it is an interjected sentence from Allah the Exalted.
(annahum kānū kāfirīn) — the first testimony is the acknowledgment of the messengers, and the second is about their disbelief.
[131] This explains the reason for the sending of messengers—just as in the previous verse the sending of messengers was mentioned. When people are afflicted with polytheism but no messenger has come to them, and the message of monotheism and truth has not been conveyed to them, then Allah does not punish them in this world.
The meaning of (bi-ẓulmin) is the wrongdoing of the people through disbelief, polytheism, and evil deeds. However, before the sending of messengers, He does not punish them—just like in verse 15 of Surah Al-Isra.
The second opinion is that punishing before the sending of messengers is injustice, but the first opinion is more favorable because it is not obligatory upon Allah the Exalted to send messengers.
By (ghāfilūn) it means those to whom the call of the messengers has not reached.
[132] This means that for each human and jinn—whether they are destined for Paradise or Hell—there are varying degrees, and the degree of each is in accordance with their deeds, whether in this world or in the Hereafter.
And this is a clear indication that the basis of reward and punishment is one’s actions.