The meaning of “Tasrif fil Kawn” for Shaykhul Islam ibn Taymiyah

Some people online quote the following, trying to prove Shaykhul Islam ibn Taymiyah believes in “Tasrif fil Kawn” n Fatawa v 10 p 549-550:

“According to the soundest opinion, reliance on Him, just like supplicating Him, according to the soundest opinion on that as well-is a means of obtaining benefits and repelling harms. For it imparts strength to the servant and gives him the ability to exercise (some) control over the universe (Tasrif Al-Kawn). For this reason, it predominates among those endowed in spiritual states (Ahwal), whether they adhere to the sacred law or not, and by it they exercise control (over the universe) and exert influence, sometimes in a way that accords with the (divine) command, and sometimes in a way that opposes it”

Reply: To understand Scholar’s statements, one must gather all his statements on an issue, and then explain the general statement by the specific as explained by Shaykhul Islam in “Rad ‘alal Akhnai”, that Shaykhul Islam does not forbid visiting the Prophetic grave as he clearly mentioned the virtues and etiquettes of it in many places, but only forbids travel for its sole purpose without intending to visit the Prophetic Masjid, and Shaykhul Islam quoted many early Maliki authorities and others. And Shaykhul Islam called his opponent such as Al-Akhnai as unfair for not referring his general statements to his detailed, and understanding his general statements in light of his specific.

Shaykhul Islam in many of his books presents miracles and Karamat as actions that Allah produces and make them occur on hands of Prophets and saints, Shaykhul Islam uses such statements in many of his books “occur on their hands” about Karamat, (Yajri ‘ala Yadayhi), so this is his understanding whenever he uses other expressions. One can refer to his books “Wasitiyah” and “Al-Furqan Bayna Awliya Ar-Rahman wa Awliya Ash-Shaytan” and others. To see explanations of Salafi Scholars on his “Wasitiyah” and examples of Karamat, see previous article:

https://umm-ul-qura.org/2021/02/02/ibn-taymiyah-and-other-sunni-scholars-on-kashf-and-ilham/

Just as a glimpse, Shaykhul Islam quotes the following statements of Shaykh Abdul Qadir Jilani in “Sharh Futuh Al-Ghaib” without any objection, showing his agreement, P 40 of the Eng Tran by Muhtar Holland:

“At this stage you may be credited with working miracles and supernatural phenomena, for such manifestations will bear the outward appearance of emanating from you, though in reality they are the work of Allah and His will”

Secondly Shaykhul Islam clearly calls the belief of “Kun fa Yakun” given to saints as Kufr, and he considers many things specific to Allah and invoking such to the creation would be Shirk. See previous article:

https://umm-ul-qura.org/2025/10/13/explanation-of-the-quote-of-shaykhul-islam-ibn-taymiyah-in-al-iqtida-about-karamat-at-graves/

Now that we understand Shaykhul Islam’s view on Karamat that these are Khawariq that occur in his hands and are produced by Allah, the quote on “Tasrif fil Kawn” clearly means Dua being more accepted, not that they have a Tasaaruf Zaati, rather their Tawakul and their seeking help from Allah is the cause of their invocations being accepted by Allah, and granting their Dua.

See Arabic article: https://www.islamweb.net/ar/fatwa/273208/%D8%A3%D8%AB%D8%B1-%D8%A7%D9%84%D8%AA%D9%88%D9%83%D9%84-%D9%81%D9%8A-%D8%AA%D9%8A%D8%B3%D9%8A%D8%B1-%D8%A7%D9%84%D8%A3%D9%85%D9%88%D8%B1-%D9%88%D8%AA%D8%B5%D8%B1%D9%8A%D9%81%D9%87%D8%A7-%D8%B9%D9%84%D9%89-%D9%85%D8%B1%D8%A7%D8%AF-%D8%A7%D9%84%D8%B9%D8%A8%D8%AF

Regarding people of state not following Sharia, then we must know the following points:

First point: Shaykhul Islam believes that Allah does not honour an immoral person by producing Karaamat for him. He wrote in “Al-Hasanah wa Saiyah”, eng Tran “Good and Evil”, p 146:

“Others, such as uneducated Sufis, believe that Allah may honour with miracles one who may be immoral, or even a kafir. They say that this is a talent or gift that Allah gives to whomsoever He will, and that it has nothing to do with prayer or fasting. They think that these are miracles of the awliya (saints), when in fact they are devilish tricks such as those employed by magicians and sorcerers”

Second point: Shaykhul Islam clearly wrote refuting Sufis that insane people cannot have Karamat produced by Allah for them. He writes in “Furqan”, eng tran by Daar Sunnah, p 134:

“If the claimant is indeed insane, inwardly and outwardly, then the Pen has been lifted from him and though he is not liable to the punishment that is meted out to the disbelievers, he is also not deserving of the miracles (karamah) that Allah, the Mighty and Magnificent, grants the people of Faith and Taqwa”

Third point: Shaykhul Islam wrote about those who combine faith and hypocrisy that it is possible that Allah produces Khawariq (things breaking natural laws) on their hand, and they have Khawariq from Satanic conditions. He writes in his “Fatawa” v 10 p 454:

“The Prophet (saw) explained that the heart can have a branch of Nifaq and a branch of faith, so when there is a branch of Nifaq then there will be a branch from his Wilayah and a branch from his animosity, hence for some of these there will occur on their hands (Yajri ala Yadayhi) Khawariq due to his faith in Allah and piety and these will be Karamat of saints, and Khawariq due to his Nifaq and his animosity from satanic states, and this is why Allah (Ta’ala) ordered us to say in Salah: “Guide us to the Staright Path, the path of those whom You favoured…” (Al-Fatihah, 6-7)”

So we can see that if a person combines good and evil, then some Khawariq that occur on his hand will be from Satanic states due to his evil. Also Shaykhul Islam uses sentences “Yajri ala Yadayhi” meaning Karamat occur on his hands, and this is the understanding of Shaykhul Islam as previously mentioned about occurrence of Karamat from Allah on hands of saints.

Fourth Point: Shaykhul Islam explains in his “Furqan” p 348 that some people for whom Allah produces Karamat, if they use what Allah produces for Haram purposes, then Allah punishes them and ceases producing Karamat on their hands and deprives them of such.

One can understand this statement of Shaykhul Islam that for example if someone was shown things far away like event of Saariyah, but he used what Allah has shown him to gain Haram profits, then Allah (Ta’ala) will cease to show him further such events.