Refuting the Argument from the Story of Abu Talib Regarding Sufficiency in Pronouncing the Testimony

Question:
He says: Honorable Shaykh, may Allah grant you success. Some people cite this story as evidence that uttering the testimony of faith is sufficient for a person’s Islam, even if he does not act on it. They say that he was asked to bear witness to the testimony while he knew he was about to die, so he would not act on it. What is the response to that?

Answer:
Yes. This is correct. If one pronounces the testimony of faith while believing in it, intending it, and holding it as a belief, and is unable to act upon it, then he is among the people of Paradise. This is because he was unable to act upon it. If Abu Talib had pronounced it, intending it and believing in it, he would have been among the people of Paradise, even if he did not act upon it, because he had no opportunity to act.
The state of health and the state of illness, and the blind person is left alone. This is a sick person. This is one who has taken on the state of sickness. This is not permissible. "There is no god but Allah" is a word of truth, knowledge, action, and sincerity. A Muslim says it even if he does not act upon it. The state of slavery is not like the state of a guest, and the state of saying it at the time of death.
If he dies upon it, this is tawhid (the oneness of Allah). He is excused for leaving off the action because he did not have the capacity; he did not have the arrangement. Enemy. This is the one who leaves off the action while he is healthy, upright, and capable of action, and he leaves it off out of laziness. This is not the meaning. This is not what we attribute to people in this argument. Generalizing the ruling to everyone who is in a state of health or in a state of illness is deception of the people. Yes.