the wording itself. For hawl is not restricted to turning away from disobedience, nor is power restricted to the power to obey. Rather, the word hawl encompasses every change. From it comes the word hīlah (a means or device), which follows the pattern fi‘lah, with an i-vowel, and denotes a particular kind of change. Similarly, jilsah and qi‘dah (ways of sitting), libsah (a way of dressing), iklah (a way of eating), dij‘ah (a way of lying down), and comparable forms denote a particular manner when pronounced with an i-vowel, whereas with an a-vowel they denote a single occurrence.

The original form of hīlah is hūlah. However, when an unvowelled wāw follows an i-vowel, it changes into a yā’, as in mīzān (a balance), mīqāt (an appointed time), and mī‘ād (an appointment). These follow the pattern mif‘āl; the corresponding regular forms would be miwzān and miwqāt. But because the unvowelled wāw follows an i-vowel, it changes into a yā’. Allah Most High says:

“Except for the oppressed among men, women, and children who cannot devise any means”

—that is, any means whatsoever. The word is indefinite within a negative construction and therefore encompasses every kind of means.

The same applies to the word quwwah (power). Allah Most High says:

“Allah is the One Who created you in weakness, then after weakness gave you strength, then after strength gave you weakness and grey hair.”

The word quwwah may denote a more complete degree of ability: an ability superior to another, or complete ability. It may also encompass the force found in inanimate things, unlike the word qudrah (ability). Thus, the negation expressed by the word “power” is broader and more comprehensive. If there is no power except through Him, then, all the more certainly, there is no ability except through Him. This is a vast subject.

The point here is that people disagree about the general category of “movement” that encompasses volitional matters subsisting in the very being of the one described, such as anger, pleasure, and joy,