Am yaqooloona iftarahu qul ini iftaraytuhu faAAalayya ijramee waana baree-on mimma tujrimoon (surah Hud: 35)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(11:35) (O Muhammad!) Do they say that he himself has forged this message? Tell them: 'If I have forged this, the guilt of it will fall upon me, but I am not responsible for the crimes you are committing. *39

Am yaqooloonaf taraahu qul inif taraituhoo fa`alaiya ijraamee wa ana bareee`um mimmaa tujrimoon

*39). The context seems to suggest how the opponents reacted to the narration of Noah's story. It seems they would have objected to it on the grounds that the true purpose of narrating Noah's story was to show how it was applicable to the unbelievers. They presumably pointed out that the Prophet (peace be on him) had invented such stories merely to ridicule and disgrace them; that these stories were merely a means whereby he could malign them.
The main theme of the discourse has been interrupted here in order to respond to this objection. Petty people are apt to misinterpret things. Their mental baseness allows them only to perceive that which is evil and to disregard those aspects which are good. If someone offers a piece of wisdom, or seeks to convey a piece of good advice, or draws the attention of someone to any of his weaknesses, a wise person will benefit from what is said and will reform himself. But a petty person will always be inclined to see something evil in it. Such an attitude will reduce to naught the wisdom or sincere counsel that was offered. Moreover, such a person will continue to adhere to his evil ways. Not only that but he is also likely to attribute some evil motive to the person who had sought to say a word of wisdom or to furnish him with sincere advice.
Even the best advice goes to waste if someone misunderstands it. For it is possible that someone may construe a piece of advice as arising not out of sincere concern for but out of a desire to taunt. In such instances, instead of dispassionately examining his own life with a view to identifying his flaws and weaknesses, this person is likely to feel offended. Such a person will be wont to assume, and will often go about saying, that the advice was actuated by ulterior motives and was meant to insult him. Suppose a reformer mentions, for instructive purposes, what is going on in society. It is possible that some of the things mentioned might also be applicable to a person's case and might seem to allude to some actual flaw or shortcoming in his character. Now, it is quite possible that the reformer did not intend to point an accusing finger at any particular person. Instead, he merely wanted to bring to people's attention the unhealthy attitudes found in society. If the person concerned is wise, he will not enmesh himself with questions about whether the reformer's statement was meant to cast a slur on his character. He will recognize instead the worth of the statement, will seize its instructive aspects, and will make an effort to mend his behaviour accordingly.
However, if a man has a warped mind and is given only to seeing evil intentions in people's actions, he is likely to fling accusations at the reformer. He will go about condemning his statement as a bundle of fabrications concocted with a view to bringing him into disrepute. It is for this reason that the Prophet (peace be on him) was asked to say that if he had fabricated something, he would be responsible for the sin of such a fabrication. This would not, however, absolve others of the guilt and evils they had committed in the past and which they continued to commit.