he put the drinking-cup into the saddlebag of his brother, the drinking-cup with which he distributes the measure to people, in other words, his faculty for comprehending forms of knowledge from which he can then derive the knowledge of divine precepts and infer the canons of justice. For the practical rational faculty becomes more able to comprehend rational concepts after disengaging from the garments of estimation and imagination, as does the considerative one, which is the faculty that manages the affair of livelihood, and the one tarnished with illusion in its initial state. The attribution of theft to him is because of his habituation, in the locus of estimation, to comprehending [only] the particulars of those meanings attached to substrata, and [because of] his remoteness from comprehending universals. So when he became better enabled to [comprehend] them after being taken into his brother's arms and drawing from him that faculty by means of disengagement, it was as though he had stolen [something] whereas he had not stolen. As for the crier who accused them of theft, he is illusion and because of the presence of something illusory [ḍ] the state of all changed from what it had been; their [the cameleers] non-compliance with him and his supposing that to be the case was a deficiency on their part [ḍ]. The load [of one camel] promised for whoever brings [back] the goblet represents the obligations of the divine law (taklīf) which come about by means of the practical intellect when it draws that knowledge from the heart. The goblet is the faculty of preparedness by which his knowledge is actualised. The one missing it who searches their saddlebags and the one who pulls it out of his [Joseph's] brother's saddlebag is reflection, whom the heart had sent for that task.
