The Shaykh spoke on the Salafi call between extremism and harshness.

The Shaykh : Because the path of reform is returning to the Book and the Sunnah, and the authentic Sunnah, as you know. This is in the context of believing in the like of the saying of Allah the Exalted: They may agree with us that the path of reform is calling with what is best, as we mentioned. However, the saying of the poet applies to many of them: "You hope for salvation but have not taken its paths *** For the ship does not run on the dry land."
We say that Islam, as Ibn al-Qayyim (may Allah have mercy on him) said:
"Allah has spoken, His Messenger has spoken *** The Companions have spoken, so do not feign ignorance
Is your knowledge a setup for foolish disagreement *** Between the Messenger and the opinion of a jurist?"
To the end of the verses. The point is that these callers to reform have not alerted the Muslim world, nor have they understood them, nor have they guided them to the Sunnah in the very issue of graves, for example. But when they are surprised that some of the youth or some of the groups have gone to extremes and hastened, changing and denying with the hand, they cry out that this is harshness. But what is gentleness? Gentleness is to make it clear to people that this is an evil. If this evil is denied, even with harshness, the matter becomes easy, because people will be on clear knowledge and mindful that this change is not from a lack of respect for the dead, nor from belittling the dead, especially if they are from the Companions or the awliya (close friends of Allah), and there may be graves of some of the prophets, as is said in some lands, and so on. When the people have been prepared to accept this change, even if it was with premature harshness, the time of this change becomes very light. But they do not strive to alert people and awaken them and clarify the Sunnah from which the masses of people have strayed... in heedlessness, and they are neglectful. So when some of them go to extremes to change this evil, and it is truly an evil, but with force and harshness, the matter becomes doubly difficult for them. First, from the scholarly aspect, because they do not have the knowledge that this is an evil that should be changed. Second, because the change actually came and was accompanied by harshness. Therefore, I say to our brothers, in the sense of reminding myself and then our brothers, that our call is, in its reality, heavy for people, especially those people I referred to who have become accustomed to religious innovation and to neglecting the Sunnah. Therefore, when we call people among whom the Sunnah has died and religious innovation has been revived, our call is heavy for them because it is truth. The heaviness of the nature of the call is sufficient for them, so it should not be, nor should we, associate with this call, which is truth, and truth is heavy on souls, another heaviness that is not prescribed, which is harshness in denying evil in a place where it is not appropriate. I say denying evil in a place where it is not appropriate, and I do not want to say that harshness is not always prescribed, never. Rather, it is, as we said, with wisdom. And whoever is given wisdom is given much good. What is wisdom? The scholars say that it is to place the thing in its place, or in its proper place. This is wisdom. So if the place in enjoining good and forbidding evil requires gentleness, that is wisdom. And if enjoining good or forbidding evil requires harshness, then using gentleness in the place of harshness here is the opposite of wisdom. So I want to say that we call to Islam with wisdom and good admonition... in support of the Muslims, and we deny the use of harshness in a place where it is not appropriate. But the other sects or other groups do not care about returning the Muslims to what the first Muslims were upon, in that they understand Islam as pure Islam. This is how our call should be, if Allah wills.

The questioner : Our Shaykh, I derive, or I almost say that you have explicitly stated, that the one who adheres to these authentic methodological principles that you clarified in this great, good hadith is upon the methodology of the righteous Salaf, in Book and Sunnah and jurisprudence, in accordance with what the righteous Salaf (may Allah be pleased with them) understood. And whoever is not upon this methodology is not so, even if he claims it, even if he claims it, he is not so. Therefore, I want to say here that the methodology, or that this call with these foundational principles, or these methodologies, or these generalities that you mentioned in this hadith, must be the basis for the true conception of whoever is upon such a methodology.