قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ ﴿۳۲﴾ قَالَ إِنَّمَا يَأْتِيكُمْ بِهِ اللَّهُ إِنْ شَاءَ وَمَا أَنْتُمْ بِمُعْجِزِينَ ﴿۳۳﴾ وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ ﴿۳۴﴾ أَمْ يَقُولُونَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي وَأَنَا بَرِيءٌ مِمَّا تُجْرِمُونَ ﴿۳۵﴾

﴾32﴿ Qaaloo yaa Noohu qad jaadaltanaa fa aksarta jidaalanaa faatinaa bimaa ta'idunaaa in kunta minas saadiqeen
﴾33﴿ Qaala innamaa yaateekum bihil laahu in shaaa'a wa maaa antum bimu'jizeen
﴾34﴿ Wa laa yanfa'ukum nusheee in arattu an ansaha lakum in kaanal laahu yureedu ai yughwi yakum; Huwa Rabbukum wa ilaihi turja'oon
﴾35﴿ Am yaqooloonaf taraahu qul inif taraituhoo fa'alaiya ijraamee wa ana bareee'um mimmaa tujrimoon

﴾32﴿ They said, "O Noah (peace be upon him), indeed you have disputed with us and prolonged the dispute. So bring us what you threaten us with, if you are of the truthful
﴾33﴿ Noah (peace be upon him) said: Indeed, if Allah the Exalted wills, He will bring this punishment upon you, and you will not be saved from it
﴾34﴿ And it will not benefit you if I advise you, even if I were to intend to advise you, if Allah wills to lead you astray. He is your Lord, and to Him you will be returned
﴾35﴿ If they say he has fabricated it, say: If I have fabricated it, then my sin is upon me, and I am free from the sins you commit

[32] This criticism is from the deniers, directed at Nuh (peace be upon him), accusing him of being argumentative due to his persistent words of advice and reminders.
They said this mockingly — You’re always arguing, just as even today, believers are mocked and accused of being argumentative or rigid for standing by the truth.
Alternatively, the “argument” (جِدَال) here could refer to establishing Tawhid and Prophethood with clear reasoning and refuting doubts — which is in fact the way of the Prophets (peace be upon them).
As Sharbini mentions in Siraj al-Munir, this method — reasoning with evidence and responding to objections — is the way of the Prophets, while blind following and ignorance are the traits of disbelievers.
The phrase (مَا تَعِدُنَا) — what you promise us — has been mentioned earlier in verse 26, where the deniers challenged the warnings of Nuh (peace be upon him).
[33] This is the response to their statement mentioned in the previous verse: (فَأْتِنَا بِمَا تَعِدُنَا) — So bring us what you promise us.
The essence of the reply is that bringing the punishment is entirely under the will and authority of Allah — it is not in the Prophet's control.
He is only a messenger conveying the truth, while the decision of timing and execution of punishment rests with Allah alone.
[35] In this verse, there are two interpretations:
First interpretation: This is still part of the speech of Nuh (peace be upon him) to his people, but phrased in the third person form.
Second interpretation: This is a statement of our Prophet Muhammad (May Allah bless him and give him peace) to his own people, inserted here as a parenthetical sentence (جمله معترضة) for reflection and connection.
(إِجْرَامِي) — ijrām refers to the committing or earning of sin openly.
The possessive noun (مضاف) is omitted, so the meaning is: إثمُ إِجرامي — the sin of my crime.
Another possible construction is: أنتم بَرِيئُونَ من إجرامي — you are free from the consequences of my sins.
In both cases, the meaning is: If I am sinful, then I bear the burden of that sin alone — you are not responsible for it.