Praise be to Allah, and peace and blessings be upon the Messenger of Allah. To proceed:
There is no contradiction between saying that Allah’s mercy is a tremendous attribute that creation cannot fully encompass, and the text stating that Allah created one hundred mercies, because the hadith is speaking about created mercy. As for mercy that is an attribute of Allah, Exalted be He, it is not created.
Mercy attributed to Allah, Exalted be He, may have two meanings:
First: Mercy that is an attribute of Allah, Exalted be He.
This is an established attribute of His, and it is uncreated. Allah says:
“And your Lord is the All-Forgiving, Possessor of mercy.”
[Al-Kahf 18:58]
Allah, Glorified be He, is Al-Rahman, Al-Rahim, and His mercy is among His attributes that befit His Majesty. It is not correct to say that this attribute is the one hundred mercies mentioned in the hadith, or that it is a created part separated from Him, Glorified be He.
Second: Created mercy that Allah has made as one of the effects of His mercy.
This is the mercy referred to in the authentic hadith of Abu Hurayrah, may Allah be pleased with him, in which the Prophet ﷺ said:
“Indeed, Allah created mercy on the day He created it as one hundred mercies. He kept with Him ninety-nine mercies and sent one mercy among all of His creation...”
Narrated by al-Bukhari (6469).
And in the narration of Muslim (2725):
“Indeed, Allah has one hundred mercies. He sent down one mercy from them among the jinn, mankind, animals, and creatures. Through it they show affection toward one another, through it they show mercy to one another, and through it wild animals show tenderness toward their young. Allah delayed ninety-nine mercies, with which He will show mercy to His servants on the Day of Resurrection.”
Thus, the hadith speaks about one hundred created mercies. Allah placed one of them in this world and reserved ninety-nine for the Day of Resurrection.
The Permanent Committee stated that this created mercy is not the attribute of mercy that subsists in Allah, Exalted be He, because Allah’s attributes are uncreated.
Shaykh Ibn ‘Uthaymin, may Allah have mercy on him, explained that mercy is of two types: a mercy that is Allah’s attribute, and this is uncreated; and a created mercy that is one of the effects of His mercy, Glorified be He.
The hadith does not imply that Allah’s attribute of mercy is limited to one hundred parts, because the one hundred mercies mentioned in the hadith are not Allah’s attribute. Rather, they are created things that Allah created and made manifestations and effects of His mercy.
It is a mistake to confuse the attribute itself with the effects and created results of that attribute.
Just as Allah is the Creator, and the created things He brought into existence are not parts of the attribute of creating or parts of Allah’s Essence, similarly the created mercy mentioned in the hadith is neither a part of Allah’s Essence nor a part of His attribute.
Therefore, the hadith does not conflict with affirming the greatness and vastness of Allah’s mercy.
Rather, disbelievers receive many kinds of Allah’s mercy in this world. Allah provides for them, grants them well-being, gives them wealth and children, gives them respite, sends messengers to them, reveals scriptures, and opens the doors of repentance for them.
Ibn al-Jawzi, may Allah have mercy on him, stated that among the general manifestations of Allah’s mercy are sending messengers and granting respite to sinners. If the disbeliever then rejects and stubbornly resists, he is not deserving of the mercy of the Hereafter that consists in entering Paradise.
As for the Hereafter, Allah judges between His servants with justice. The one who believes in Allah and obeys Him is not equal to the one who disbelieves in Him and stubbornly rejects His messengers.
Allah says:
“Or do those who commit evil deeds think that We will make them like those who believe and do righteous deeds, equal in their life and their death? Evil indeed is their judgment.”
[Al-Jathiyah 45:21]
And He, Glorified be He, says:
“Or shall We treat those who believe and do righteous deeds like those who spread corruption on earth? Or shall We treat the righteous like the wicked?”
[Sad 38:28]
And Allah says:
“Shall We then treat the Muslims like the criminals? What is the matter with you? How do you judge?”
[Al-Qalam 68:35–36]
Allah’s mercy does not mean abolishing justice or treating all people in the same way regardless of the differences in their faith and deeds.
Allah, Glorified be He, is Merciful, Just, and Wise. He shows mercy to whomever He wills by His mercy, and He punishes whoever deserves punishment according to His justice and wisdom.
From this it becomes clear that the fact that a disbeliever does not enter Paradise does not mean that Allah’s mercy is completely absent from him. Likewise, entering the Fire does not contradict the fact that Allah, Exalted be He, is the Most Merciful of those who show mercy.
As for merely having a question or confusion in one’s heart because one has not understood this distinction, that alone is not a sin. Rather, what is required is that the Muslim ask about the matter, seek to understand the revealed texts correctly, and not allow himself to be carried away by doubts and misconceptions.
The mercy that is an attribute of Allah, Exalted be He, is uncreated, and it is different from the created mercy mentioned in the hadith as one hundred mercies. The one hundred mercies are not parts of Allah’s attribute; rather, they are created things and effects of His mercy, Glorified be He. Therefore, it is not correct to use the hadith as evidence that Allah’s attribute of mercy is limited to one hundred mercies.
Disbelievers also receive many forms of Allah’s mercy in this world. As for the Hereafter, Allah judges between them with His justice and wisdom, and His mercy does not contradict the punishment of those who deserve torment.
And Allah knows best.