Discussion on the reason for the influence of Salman al-Oudah and Safer al-Hawali on Muslim youth

The student : ... all the people of the earth, no one has been presented with anything greater than him ... .
Another student: This is correct, this is correct, but the man should draw attention to the issue of methodology.
Another student: No, he is also...
Another student: Ah, it is like this.
The student: Perhaps he is exposed to harm, I mean.
Another student: You are right, and this is the speech of our Shaykh. This is advice to our Shaykh. Shaykh, when I mentioned to you, what was your advice?

The Shaykh : Yes.
The student: The same advice as our Shaykh. May Allah reward you with good. So our Shaykh mentioned to me...
Another student: ... he is speaking.
Another student: This is beautiful speech, by Allah, O Shaykh, if it were recorded.
Another student: It will be written, if Allah wills.

The Shaykh: Come on, here, you are clumsy ... record it, because there is no prohibition.
The student: It is written, our Shaykh.

The Shaykh: There is no prohibition.
The student: So I say, no, the truth of what I am saying is that the excuse is not that Safer or Salman or Nasser are the ones who decided that the youth should buy this tape. On the contrary, what made this tape be bought, pressed, and published more than others is this ... the youth, and especially since there has been an awakening, as we said, among the youth who inherited this old methodology, which is the jurisprudential methodology of adhering to the literalness of the texts found in the Hanbali jurisprudence books.
Another student: And the literalness of the texts found in the Hanbali jurisprudence books, but they deviate from this Hanbali jurisprudence whenever they wish in the great issues.
The student: No, I am not speaking now, I am speaking about the story of inheritance in the subject itself, so these youth...
Another student: I say the inherited, when I mean ... yes.
Another student: I know what you want, I know what you want.
Another student: Yes.
Another student: Yes, so what I say is that here again, these youth changed automatically, and the merit is not theirs nor for the Shaykhs in this change that occurred in these youth who inherited the literalness of Hanbali jurisprudence, but the merit belongs to Allah (Mighty and Majestic) when He decreed that there be in this country, or with this fitnah that occurred, which is known as the Gulf Fitnah, they realized that their standing or remaining in the face of this jurisprudence that they inherited with its texts from their Shaykhs was no longer what was required. And for that reason, it was necessary that there be something alternative to this inherited thing. They did not find this alternative quickly, ah, but they found it in this psychological revolution, or rather in this stance that Safer and his like took from the Gulf Fitnah ... So they did not have the jurisprudence that restrains them, the correct methodological jurisprudence that restrains them from picking up political lectures, words, and sermons, and political sermons and written words in this matter. They did not have the jurisprudence that restrains them. Therefore, their direction continued toward this issue, bound and pulled by it or because of it. So what I say is that now the role of the few who understood the call on the correct Salafi methodology, in accordance with the correct creed of tawhid (the oneness of Allah), their role now is the greatest role, and it entails freeing these people from their attachment to such a methodology that they took from the psychological explosion that they have. Therefore, I say that it is obligatory for the callers now, and it is our obligation, to connect with Safer, to connect with Salman, with Nasser, with this group of students of knowledge and scholars or callers, so that there is clarification, I mean, not theoretical, but practical clarification as well, and a meeting that does not limit itself to distant correspondence or to chance or to occasions, but rather there should be a planned meeting. So I say, on this occasion, since the brothers have a desire to come and meet our Shaykh, and we meet them here in the country, or we meet them in any place, but here, of course, since our Shaykh is present, the meeting must be here. So I say it is necessary to urge them to knowledge.

The Shaykh: The problem is that some of them cannot get out of the ... .
The student: al-Oudah.
Another student: Ah, they are prohibited.
Another student: Salman is prevented, and Safer - also - is prevented. Until Salman had, I think, a lecture in Dubai, so he was prevented from attending it. The lecture was titled what, do you remember? Changing what, the human, the person, I forgot, I mean, the title went from me ... liberating the person.
Another student: She found it.
Another student: Yes, yes, this was supposed to be delivered in Dubai, but he did not deliver it in Dubai, so he delivered it in the Kingdom. He was prevented from delivering it in Dubai, so he delivered it in the Kingdom ... and it was a good lecture.

The questioner: On a point, our Shaykh.

The Shaykh: We will record later.

The questioner : There is no objection.
The student: To complete the speech of Professor Abu Malik.

The Shaykh: ... it was a question.
The student: I say, our Shaykh, completing the speech of our Shaykh Abu Malik regarding linking some of the reality we are suffering from now with the Gulf War, I say, in truth, this needs a careful pause. Linking all this interaction after the Gulf War, and this is a realistic thing that no one denies. So it feels as if what happened is a reaction, and reactions, however high they rise, do not remain, and however high their heat rises, they return as they were, because they were not built on a methodological basis and a solid foundation built on scientific principles.
Another student: If the subject is regarding Safer.
Another student: No, I am not speaking about Zayd and 'Amr.

The Shaykh: Are you finished?
The student: I have finished my speech, Shaykh.