Tafsir of Ad-Dhariyat 51:59

(For indeed, those who have wronged...) meaning: Once it is established that Allah the Exalted did not create the jinn and mankind except to worship Him, and that He, glory be to Him, does not desire from them any provision—as previously mentioned—then for those who have wronged themselves by occupying themselves with things other than the worship for which they were created, by associating partners with Allah the Almighty, and by denying His Messenger, peace and blessings be upon him—and they are the people of Mecca and their counterparts among the Arab disbelievers—is a dhunub, that is, a share of the punishment.

(Like the dhunub of their companions) meaning: the share of those who were like them among the former nations. The root of dhunub is a large bucket filled with water, or nearly filled. Al-Jawhari said: "It is not called dhunub if it is empty." It is treated as both masculine and feminine, and its plural is adhunub and dhana'ib. Thus, it was metaphorically applied to a share in general, whether it be an evil share, such as the share of punishment in this verse, or a good share, such as a gift, as in the statement of ‘Alqamah ibn ‘Abadah al-Tamimi, praising al-Harith ibn Abi Shamir al-Ghassani, who had captured his brother Shas on the day of ‘Ayn Abagh:

"And in every tribe, you have bestowed a bounty; so rightfully, Shas is entitled to a 'dhunub' (share) of your generosity."

It is narrated that when al-Harith heard this verse, he said, "Yes, and more buckets full." Regarding its usage to mean a "share," another poet said: "By your life, as death approaches all children of man, each has a 'dhunub' (share) of it."

This is a common usage. In al-Kashshaf, it is stated that this is an analogy rooted in the practice of water-drawers who divide water among themselves, such that this one has a dhunub and that one has a dhunub. A rajaz poet said: "Indeed, when we encounter a stranger, he has a 'dhunub' and we have a 'dhunub'; and if you refuse, we shall say [to you], 'The well [is yours].'"

(So let them not hasten Me) meaning: Let them not demand of Me that I hasten to bring it upon them. It is said "hastened him" (ista‘jalahu) meaning he urged him to be quick and demanded it of him. It is also said "I sought the hastening of such-and-such" (ista‘jaltu kadha) meaning I requested its occurrence quickly. From this is the saying of the Almighty: "The command of Allah has come, so do not hasten it." It is, according to al-Irshad, an answer to their saying: "When is this promise, if you are truthful?"