Even Sufi Ibn Hajr al-Haytami said that asking Allah to grant Tasarruf (control) over the world is kufr:
ومما يكون من الدعاء كفراً أيضاً أن يطلب الداعي نفي ما دلَّ العقل القطعي على ثبوته مما يخل بإجلال الربوبية، كأن يسأل الله تعالى سلب علمه حتى يستتر العبد في قبائحه، أو سلب قدرته حتى يأمن المؤاخذة، أو ثبوت ما دلَّ القاطع العقلي على نفيه مما يخل بإجلال الربوبية كأن يعظم شوق الداعي إلى ربه فيسأله أن يحل في شيء من مخلوقاته حتى يجتمع به، أو أن يجعل التصرف في العالم بما أراد.
قال القرافي: وقد وقع هذا لجماعة من جهلة الصوفية، ويقولون: فلان أعطي كلمة “كن” فيكون ويسألون أن يعطوا كلمة “كن” التي في قوله تعالى: (إِنَّمَا استيلاء) وهو كفر.
وما ذكره في هذه الأنواع صحيح لما مرَّ أن من شك في سلب صفات الله تعالى الذات عنها، أو أنه تعالى يحل في شيء أو يحل فيه شيء، أو أن له ولداً أو أنه يلد أو يولد، فهو كفر. وسؤال شيء من ذلك إنما ينشأ عن تجويز وقوعه، وهو كفر. لكن ما ذكره عن الصوفية فيه نظر؛ لأنه لا يلزم عليه نسبة النقص إلى الله تعالى، فضلاً عن كونه مصرحاً بذلك، فالصواب فيه عدم الكفر.
ثم رأيت بعض أئمة مذهبه قالوا: قلت: إلزام الصوفية بالكفر من حيث قولهم: “أُعطي فلان كلمة ‘كن'” غير صحيح، فإن هذا الكلام يصدق على من خرق الله تعالى له العادة مرة أو مرتين، بأن طلب من ربه شيئاً أو أوهمه بشيء، فتصور مطلوبه على وفق مراده دفعةً، وليس تدريجاً. وهذا القدر صحيح وجوده، ولا يلزم منه الشراكة لله تعالى في الملك، ولا بأكثر من ذلك. انتهى وهو حسن.
Among the things that can make a supplication (du‘ā’) an act of disbelief (kufr) is when the one praying asks for the denial of something that the intellect has definitively established, in a way that undermines the reverence due to Lordship. For example: asking Allah to remove His knowledge so that the servant may hide in their sins, or to remove His power so that one may feel safe from accountability; or asking for the establishment of something that the intellect has conclusively shown to be nonexistent, in a way that undermines reverence for Lordship. This could occur, for instance, when the supplicant’s longing for their Lord becomes excessive, and they ask Him to manifest in some of His creation so that they may unite with Him, or to grant them Tasarruf over the world according to their own will.
Al-Qarafi says: “This scenario has occurred among some ignorant Sufis. They say: ‘So-and-so has been given the word “Kun” (Be), so it comes to be.’ They also pray to be granted that word ‘Kun’ mentioned in Allah’s saying: ‘His command is only when He intends a thing that He says to it, “Be,” and it is.’ (Yā-Sīn 36:82). Yet they do not understand what this word truly means in Allah’s speech, nor what its granting entails, even if it were actually granted. The implication of this request is partnership in sovereignty (shirkah fil-mulk), which is disbelief (kufr). Incarnation (ḥulūl) is also disbelief. Or they may ask Allah to establish a lineage for themselves by which they would become superior to the world this is also a request for dominion, and that too is disbelief.”
What he mentioned regarding these types is correct based on what has already been stated: whoever doubts the removal of Allah’s essential attributes from Him, or that He incarnates in something or something incarnates in Him, or that He has offspring, or that He begets or is begotten, is a disbeliever. Requesting any of these arises merely from deeming their occurrence possible, and that itself is disbelief.
However, what he mentioned concerning the Sufis is open to scrutiny because it does not necessarily imply ascribing deficiency to Allah, let alone constituting an explicit statement of disbelief. The correct view in this matter is that it does not amount to kufr.
Some leading scholars of his school say: “Applying the charge of disbelief to the Sufis based on their statement, ‘So-and-so has been given the word “Kun,”’ is not correct. Such speech can truthfully refer to someone for whom Allah has, once or twice, ruptured the customary natural order meaning he asked his Lord for something, an idea was placed in his heart, and then his request materialized instantly, without gradual process, according to his wish. This degree of miraculous or extraordinary manifestation is authentically known to occur, and it does not entail partnership with Allah in sovereignty, nor anything more than that.” الإعلام بقواطع الإسلام page 218-219
Conclusion:
Asking Allah for something that contradicts His essential attributes, or attempting to gain power over creation as He alone has it—such as asking for the ability to say “Kun” and create things from nothing—is considered disbelief (kufr) if one truly intends it as independent power. However, scholars clarify that if someone prays for extraordinary events or miracles to occur by Allah’s permission (like something unusual happening according to their request), this does not constitute disbelief, nor does it imply partnership with Allah (shirk).
In short:
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Requesting impossible acts that undermine Allah’s Lordship → kufr
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Praying for extraordinary events by Allah’s will once or twice → not kufr
P.S. Haytami is not cited as proof here; he is only quoted for support.