The commentators side by side

الفدم على وزن كرم بالفاء وهو الثقيل البليد واللثم التقبيل والفدام بكسر الفاء غطاء ابريق الشراب قوله لا كسبه اللام فى جواب لو واكسب يتعدى الى مفعولين احدهما الهاء فى اكسبه والثانى معنى المضاف الى شمائلها واللثم بالرفع فاعل أى لافاده اللثم الفدام ومعنى شمائلها الكريمة هى الرقة واللطافة والمكارم وحسن الخلق واطف التواضع وفى البيت تجنيس شبه الاشتقاق بين الفدم والفدام واللثم عبارة عن لثم الفدام لان الالف واللام للعهد الخارجى قال رحمه الله تعالى

Al-fadm, on the pattern of karam, with fāʾ, is the heavy, dull person; al-lathm is kissing; al-fidām, with kasra on the fāʾ, is the cover of the wine jug. His word la-aksabahu: the lām is in the apodosis of law; aksaba takes two objects, one of them the -hu in aksabahu, the second maʿnā, which is annexed to shamāʾilihā; and al-lathm, in the nominative, is the agent, i.e. the kissing of the fidām would give him the meaning of her noble qualities, which are delicacy, subtlety, noble deeds, good character and the gentleness of humility. In the verse there is tajnīs (paronomasia) resembling derivation (shibh al-ishtiqāq) between al-fadm and al-fidām. Al-lathm stands for the kissing of the fidām, because the al- is for al-ʿahd al-khārijī (external reference). He (God Most High have mercy on him) said:

المعنى فى قدم القوم الجاهل الغافل المحب للقوم الصالحين المتولع باعتقاد أهل المعرفة الكاملين كيف ما كان

The meaning of "the dullard of the folk" is the ignorant, heedless one who loves the righteous folk and is devoted to believing in the perfect people of maʿrifa (gnosis), however he may be.

﴿فدامها﴾

يكنى بالفدام عن غطاء المدامة المذكورة وهو حجابها الذى تحتجب به عن العقول البشرية وهو العقل الانسانى فهو فدامها فى حالة الجهل بها وهو مصفاتها فى حالة العلم بها او يكنى بلث م ذلك الفدام عن العلم بالتجلى والاستتار ومعرفة ذلك فى كل شى وكنى بعنى شمائلها عما يظهر فى العبد من معانى الاخلاق الالهية والصفات والاسماء الربانية الذاتية والفعلية اه

By the fidām he alludes metonymically to the cover of the aforementioned wine, which is her veil by which she is veiled from human intellects; and it is the human intellect: it is her cover in the state of ignorance of her, and her strainer in the state of knowledge of her. Or by the kissing of that fidām he alludes to knowledge of tajallī (self-disclosure) and istitār (concealment), and recognizing that in everything. And by "the meaning of her qualities" he alluded to what appears in the servant of the meanings of the divine characters, and of the lordly attributes and names, [both] of the essence and of action.