Reading some paragraphs from the article and commenting on them.

The Shaykh : I will now summarize for you some words from the article, because the article is long, spanning two pages, so that you may grasp the correct idea from the words themselves. After mentioning what I summarized earlier regarding the necessity of the society being an Islamic society, he said: "Therefore, this cloud must be removed and this distance bridged so that the law of personal status can perform its function by addressing situations in an Islamic climate. Thus, the application of this law must be preceded by the rectification of family and social conditions that contradict the teachings of Islam, and a comprehensive corrective vision is required to prepare the climate for this law. This is the case with the other Islamic laws, such as the penal code; we cannot establish the Islamic hudud unless the Islamic atmosphere is prepared in which the members of society breathe the fragrance of Islam and its guidance." Then he says: "The hadd for theft—likewise—cannot be applied unless we provide the individual with suitable work, and establish mutual support among the members of society by taking zakah from the rich and giving it to the poor, and by eliminating both open and hidden unemployment. Thus, preparing the climate is a condition for applying the rulings." This is the gist of the topic in the last line: "Preparing the climate is a condition for applying the rulings of Islam." He mentioned as an example that it is not permissible to execute the hadd for theft until we prepare for people the necessities of life.
Now, let us return to our methodology: "Understanding the Book and the Sunnah according to the methodology of the Salaf al-Salih." We began by reminding you that at the head of this methodology is the Messenger of Allah (peace and blessings be upon him). Do you think the Messenger of Allah (peace and blessings be upon him) did what this writer says, preparing the climate for the application of Islamic rulings? Were there no poor people, for example? Or is it not well known that there was a group called the Ahl al-Suffah, who were among the poor Companions who had no family and no wealth, and had no dwelling to take shelter in? So they took shelter in a place outside the mosque called "the Saffah." The poverty we know of in the time of the Messenger of Allah (peace be upon him) is something in which no Muslim doubts, regardless of how low his academic or cultural level may be. We know, for example, that the standard of living in the time of 'Umar ibn al-Khattab was much, much better than it was in the time of the Messenger of Allah (peace and blessings be upon him). Did the application of the ruling differ in his time (peace be upon him)? Was any of the rulings postponed because this climate had not been prepared?
For example, you know the story of that man who attended a gathering. A woman came to him and offered herself to the Prophet (peace and blessings be upon him), wanting to give herself to him (peace and blessings be upon him). He did not desire her, so the man asked him (peace be upon him) to marry her, even if it were with an iron ring. He said: "I do not find anything, O Messenger of Allah!" He said: . This was a poor man present in the time of the Messenger of Allah (peace be upon him), in the Medinan period in which the Sharia rulings were applied. Why did the Messenger of Allah (peace be upon him) not delay until wealth accumulated for him, as happened in the time of 'Umar, and postpone the application of these hudud until he was able to prepare the so-called climate? This is said from the standpoint of our principle and our source, which is to understand Islam according to the methodology of the Salaf al-Salih. The Salaf al-Salih never hesitated in applying the Sharia rulings and the divine hudud because of what he calls the climate.
Then, from a theoretical standpoint, he asks, for example, for the collection of zakah. Is this collection a function of the state or a function of individuals? Now, we have completely reversed the issues. In early Islam, the collection of zakah was a function of the state. Now, associations are formed to collect zakah funds. So now, among what he wants to prepare the so-called climate, is the collection of zakah. Thus, we demand that the state collect zakah, and this is a correct demand. This demand may benefit and relieve the state, just as it relieves the people from many burdens imposed on Muslim peoples, which they call taxes. We do not doubt that many of these taxes are necessitated by public interest. But what public interest is sought to be achieved by a newly invented means when there are prescribed means in the Book and the Sunnah? Therefore, it is not permissible to take this newly invented means on the pretext that it is among the unrestricted public interests.