The commentators side by side

وقوله و يكرم بالرفع عطف على يهتدى اى تهذب اخلاق الندامى فيهتدى بها من ليس له عزم ويكرم من الخ فالاهتداء والكرم من توابع تهذيبها للاخلاق والعلوم فى طريقه والكرم من اجل اخلاق الانسان ومن فاعله وجملة لم يعرف الجود كفه صلة والهاء فى كفه عائده والجود بالنصب مفعول مقدم وكفه فاعل مؤخر

His word wa-yakrumu, in the nominative, is conjoined to yahtadī, i.e. it refines the characters of the boon companions, so that by it the one who has no resolve is guided, and the one who … becomes generous, etc. So being guided and generosity are among the consequences of its refining the characters, and the sciences on its path; and generosity is among the most exalted traits of human character. Man is its agent; the clause lam yaʿrif al-jūda kaffuhu is the ṣila (relative clause), and the -hu in kaffuhu is its ʿāʾid (referring pronoun); al-jūd, in the accusative, is an object placed first, and kaffuhu is an agent placed after.

﴿ويحلم﴾

كذلك عطف على يهتدى ومن فاعله وما بعده صلة وحاصله ان هذه المدامة تهذب اخلاق الندامى وينشأ عن تهذيب هاتيك الاخلاق عزم لذى كسل وكرم لذى بخل وحلم لسى الاخلاق وشمائل لطيفة لمن ليست له اخلاق اه

Likewise conjoined to yahtadī; man is its agent and what follows it is the ṣila (relative clause). The upshot is that this wine refines the characters of the boon companions, and from the refining of those characters arises resolve for the sluggish, generosity for the miserly, forbearance for the ill-natured, and gentle dispositions for one who has no [good] character.