As has been discussed about the above ten verses God has been invoked by the following , “the best of all who show mercy”, “best of the judges”, “ the best of the differentiators” etc

Can we really presuppose someone else as God? This question has two answers provided we take Khair to be in different stages:

At the first the word “Khair” is unconnected with stages or comparisons and it means abundance only. So the verse will be speaking of God’s unlimited mercy, His great authority, abundance of sustenance and help. He is not being compared to anyone because what comparison can there be between the Creator and His created clay? (1)

In the second stage there is a scope of assumption and comparison but it will be literal like “the best of creators”. The fact is that those people who are the medium through which the sustenance is given are also called Raaziq (sustainers) and a little kindness from a person will be termed as mercy or Rahma. According to another interpretation the necessary being and the complete entity is God only. (2) The rest are all like mirages, finite and imagination. So the contingent being does not have the power to create, be merciful, and give sustenance and to help. All this ‘Khair” or goodness belong to the unique being God. Everything else exists only to desire His obligations. This is why it is said, “No one else has a station of house here except Him.”

But when we see we find literally that contingent beings too have the ability to be merciful, sustain, help and rule or judge. This is confirmed by the verse 4 of Surah Ibrahim that says, “We have not sent a Messenger except to teach in the language of his own people.” And this is why these symbols have come in the Qura’n.

1. The late Kafa’mi defines “the best of the helpers” in Misbah and says,” This attribute tells us that the help comes repeatedly from God just as “the best of those who are merciful” means countless mercies (page 346). The book Tawhid of Shaykh Suduq says the same thing but with a little difference.

2. Behar-ol-Anwar vol.4 page 207 (He says Khair means stage wise analysis)