Praise be to Allah, and may peace and blessings be upon the Messenger of Allah.
A group of scholars have counted Al-Kafīl among the Beautiful Names of Allah. The word “kafīlan” (a guarantor) appears in the Qur’an and authentic Sunnah, although the narration listing the Divine Names and including it is weak.
As for Al-Munʿim (the Bestower of Blessings), scholars have differed as to whether it should be counted among the Names of Allah, while agreeing in meaning that Allah bestows blessings upon His servants. Shaykh Ibn ʿUthaymīn permitted naming a person ʿAbd al-Munʿim, even though he did not consider Al-Munʿim one of the Beautiful Names of Allah.
Allah, Exalted is He, says:
“And do not break your oaths after confirming them, while you have made Allah your guarantor. Indeed, Allah knows what you do.”
[An-Nahl 16:91]
It is also authentically established in the story of the man from the Children of Israel who borrowed one thousand dinars that he supplicated to Allah, saying:
“O Allah, You know that I borrowed one thousand dinars from so-and-so. He asked me for a guarantor, so I said: ‘Allah is sufficient as a guarantor,’ and he accepted You as guarantor. Then he asked me for a witness, so I said: ‘Allah is sufficient as a witness.’”
Narrated by Al-Bukhari (2291).
Thus, the word is authentically established in this form. However, Al-Kafīl, as a definite Divine Name, does not appear in the Qur’an or authentic Sunnah, according to the ruling discussed here.
It was included in a list of the Beautiful Names transmitted through ʿAbd al-ʿAzīz ibn al-Husayn ibn al-Turjumān, but this narration is weak. Al-Bayhaqi explained the weakness of its narrator and transmitted that Yaḥyā ibn Maʿīn and Al-Bukhari considered him weak. Therefore, this particular list cannot be regarded as authentically established from the Prophet ﷺ.
A number of scholars counted Al-Kafīl among the Names of Allah, including Ibn Mandah, Al-Ḥalīmī, Al-Bayhaqī, Ibn al-ʿArabī, and Al-Qurṭubī. See: The Belief of Ahl as-Sunnah wal-Jamāʿah Regarding the Beautiful Names of Allah, by Dr. Muḥammad ibn Khalīfah At-Tamīmī, p. 183.
Among its stated meanings are: the Trustee, the Preserver, the Witness, the One Who Provides for others, and the Guarantor. Here, “the One Who Provides for others” means the one who supports and spends on others.
Ibn al-ʿArabī explained that the fundamental meaning of kafālah (guarantee) is commitment and undertaking responsibility. He connected this meaning to Allah’s declaration that He does not cause the reward of those who do good to be lost and that He guarantees the provision of His creation.
Allah says:
“I will never allow the work of any worker among you to be lost.”
[Āl ʿImrān 3:195]
And He says:
“There is no creature on earth except that its provision is upon Allah.”
[Hūd 11:6]
One benefit of this meaning is that a servant should strive in obedience and rely upon Allah for his provision, without making hope for forgiveness an excuse for abandoning righteous deeds. See: Al-Amad al-Aqṣā (2/253–254).
Bestowing blessings is attributed to Allah in the form of a verb. Allah says:
“And my Lord, inspire me to be grateful for Your favor which You have bestowed upon me.”
[An-Naml 27:19]
The name Al-Munʿim was also included among the Names collected by Jaʿfar aṣ-Ṣādiq and Ibn Mandah. See: The Belief of Ahl as-Sunnah wal-Jamāʿah Regarding the Beautiful Names of Allah, p. 254.
The expression “thanking the Bestower of blessings” is also well known in the writings of scholars. However, establishing the correctness of this meaning is different from establishing the word itself as one of the Beautiful Names of Allah.
Shaykh Ṣāliḥ Al-Fawzān affirmed Al-Munʿim as a Name of Allah, whereas Shaykh Ibn ʿUthaymīn held that it is not among the Beautiful Names, but rather a correct description of Allah, since there is no doubt that Allah is the One who bestows blessings upon His servants.
Therefore, the issue should not be presented as though there is scholarly agreement either affirming or rejecting the Name. Rather, the disagreement should be mentioned as transmitted from the scholars, while distinguishing between the Divine Name and its meaning.
Ibn ʿUthaymīn permitted naming a person ʿAbd al-Munʿim, and did not require that the name be changed, despite his view that Al-Munʿim is not among the Beautiful Names of Allah. This is because the intended meaning of “Al-Munʿim” in this name is Allah, Exalted is He, and this meaning is well known and does not cause confusion among people.
He was asked about names including ʿAbd al-Munʿim, and he said:
“The correct view is that whatever names, when used absolutely, indicate Allah Most High, it is permissible to use them in names of servitude, such as those mentioned, and it is not necessary to change them.”
See: Thamarāt at-Tadwīn, by Dr. Aḥmad ibn ʿAbd ar-Raḥmān Al-Qāḍī, p. 6.
Therefore, his position combines two points: he did not affirm Al-Munʿim as one of the Beautiful Names of Allah, while at the same time he permitted the name ʿAbd al-Munʿim and did not consider it necessary to change it.
It would therefore be incorrect to summarize his position in a way that suggests he prohibited this name.
A number of scholars counted Al-Kafīl among the Names of Allah, while the word “kafīlan” is established in the revealed texts, and the narration containing it in the listing of the Beautiful Names is weak.
As for Al-Munʿim, scholars differed as to whether it should be counted as a Divine Name, although it is unquestionably correct to describe Allah as the One who bestows blessings.
Regarding the name ʿAbd al-Munʿim, Ibn ʿUthaymīn permitted it and did not consider it necessary to change it.
And Allah knows best.