11.35. Or say they (again) He hath invented it? Say: If I have invented it, upon me be my crimes, but I am innocent of (all) that ye commit. (Pickthall)
11.35. Oder sie sagen: "Er hat ihn sich ausgedacht." Sag: Wenn ich ihn mir ausgedacht hätte, dann ist auf mir mein Verbrechen, und ich bin losgesagt von dem, was ihr verbrecht! (Ahmad v. Denffer)
11.35. Oder sagen sie: "Er hat ihn ersonnen" Sag: Wenn ich ihn ersonnen habe, so lastet meine Übeltat auf mir, und ich bin unschuldig an dem, was ihr an Übeltaten begeht. (Bubenheim)
11.35. Sie behaupten: "Er hat ihn erdichtet." Sprich: "Wenn ich ihn erdichtet hätte, dann lastet meine Untat auf mir. Doch ich verantworte eure Untaten nicht." (Azhar)
11.35. Oder sagen sie etwa: „Er hat ihn (den Quran) erdichtet.“ Sag: ‚Sollte ich ihn erdichtet haben, so bleibt meine schwere Verfehlung an mir hängen, doch ich bin schuldlos dem gegenüber, was ihr an schweren Verfehlungen verübt!” (Zaidan)
11.35. Oder sie sagen: "Er hat ihn (seinerseits) ausgeheckt." Sag: Angenommen, ich habe ihn (tatsächlich) ausgeheckt, dann belastet (diese) meine Versündigung mich (und nicht euch). Und ich bin (umgekehrt) an eurer Versündigung unschuldig. (Paret)
11.35. Ob sie sagen werden: "Er hat es ersonnen."? Sprich: "Wenn ich es ersonnen habe, so sei dies meine Sünde; und ich bin nicht verantwortlich für das, was ihr an Sünden begeht." (Rasul)
11.35. Auch (die Quraisch) sagen: "Er hat sich (den Koran) ausgedacht." Sprich: "Wenn ich ihn mir ausgedacht hätte, dann würde mein Verbrechen auf mir lasten. Doch ich bin unschuldig an dem, was ihr (durch eure Leugnung gegenüber Allah) verbrecht. (Périsset)
Tafsir von Maududi für die Ayaat 35 bis 35
O Muhammad! do they say, "He himself has forged all this?" Say to theta, "If I have forged this myself, I shall bear all its consequences, and I am clear of the crime you are committing. " ( 39 )
Desc No: 39 The wording of the verse shows that during the recital of the story of Prophet Noah, the opponents of the Holy Prophet might have felt that he himself had invented that story in order to hit them hard indirectly. So they might have interrupted him, saying, "You are inventing such stories as these in order to apply these to us and hit us hard indirectly." That is why the narration of the story has been broken to answer their false accusation. And the fact is that the mean people always behave like this: As they have no interest in goodness, they would turn to the dark side of everything. Even if one gives them wise counsel or teaches them a useful lesson or warns them of an error, they would never benefit from these nor mend their ways. Instead of this, they would search out for that aspect of the matter which will not only undo the wisdom and goodness of the counsel but also bring an accusation against the admonisher. It is obvious that in this way, even the best of counsels can be made ' void and ineffective, if the hearer dubs that as a "hit," and takes it ill as an affront. Moreover, their thinking is always based on suspicion and mistrust. Supposing there is a certain story which appears to be true. A wise tnan will take it as a fact and learn a lesson from it, even if it applies exactly to his own condition and points out his error. On the contrary, a suspicious and crooked tnan will at once jump to the conclusion without any proof at all that the story had been invented for the sole purpose of applying it to him in order to hit him hard. The same was the condition of those who accused the Holy Prophet that he himself had forged the story and ascribed it to Allah to make it more effective. Allah has asked him to say to them, "If I have forged the story, I shall have to bear its consequences, but this cannot lessen the punishments of the crimes you are committing for which you alone will be held responsible. " "
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