فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن السيدنا ونبينا محمد سللله وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وين the explanation or in the explanation of the book ثلاثة الأصول written by شيخ الإسلام محمد بن عبد الوهاب رحمه الله تعالى last lesson we spoke about a dua supplication and we also spoke about the evidence which the author bought the evidence in which the author brought for a dua إن شاء الله تعالى today we're going to go into الخوف and we're also going to mention the evidence with it that the author himself brings رحمه الله تعالى so the شيخ رحمه الله the second type of ibadah which he mentioned after a dua was الخوف and he says والدريل الخوفي and the evidence for الخوفي is قوله تعالى the statement of الله سبحانه وتعالى فلا تخافوهم do not fear them وخافوني فيهمي إن كنتم مؤمنين if you are people who have belief ابن القيم رحمه الله he states in his book طريق الهجرتين page 437 he states that خوف from the four categories of عبادة that we mentioned yesterday or the two types more like the two types of عبادة that we mentioned because from each one we extracted two extra ones this one which is الخوف ابن القيم states that it falls under عمل القلب it's the action of the heart it's an action of the heart and it is الخوف مقامون it's a position really in our religion من أفضل مقامات الدين from the greatest statuses in the religion it plays a big role in our religion and that's why when الله تبارك وتعالى mentioned in the verse that the author brought الله تبارك وتعالى stipulated Eman to it because there's a strong bond between the two فلا تخافوهم do not fear them وخافوني فيهمي إن كنتم مؤمنين if you are people who have belief so there's that strong bond and there is that that خوف has with the Eman your belief what does الخوف mean الإمام الراغب الأصفهاني رحمه الله أما الأصفهاني how ever you want to say يزبكوا المفردات he says that الخوف means توقع مقروه عن أمارة مضنونة أو معلومة he says that خوف is when you expect خوف خوف due to signs that you think signs that you think are going to bring you harm you seal something signs came together you think to yourself you speculate that it's going to come harm from this أو you're 100% sure that this is going to happen now something's going to happen this is the definition he gave and he mentions that ويضاد الخوف the opposite to خوف is الأمن to not be scared safety but what we have to understand is that the hope of Allah تبارك وتعالى لا يراد به the intent behind it is not that the person becomes scared the person becomes scared like he's scared of a lion that's not what's meant for Allah's fear سبحانه وتعالى رادة the fear of Allah تبارك وتعالى is what leads for you to stay away from that which he prohibited and for you to come with what he told you to come with ولي داركة the scholars they say لا يعد خائفا he is not considered a person who is scared of Allah من لم يكلدلوب تاركة if the person is not one who leads off sins okay so if the fear of Allah تبارك وتعالى is not pushing you to is not pushing you to come with that which he told you to come with and to stay away from that which he told you to stay away from then truly this is not a fear that's praiseworthy okay but as for the in simple terms إبنو قي يو منشن in simple terms in his book مدارد رساليكين that it's actually fear means from Allah تبارك وتعالى and the difference between the fear of Allah and the creations fear is that the creation when you're scared of them whether it be a lion whether it be an object that the humans have made such as cars and whatnot and you're scared that the car might hit you all of that fear is that when you feel it you run away from the thing that you're scared of whereas Allah you run from Him to Him and this is the difference between the fear of Allah سبحانه وتعالى and the fear of the of the creation also another thing is that and I think this is the one that العلام عبد الرحمن he mentioned in his كتاب رفع الاشتباه the fear of Allah تبارك وتعالى that is is a خوف سري in other words when you're scared of the creation you know that the harm that you see that they can do to you it can be disabled to be disabled and the benefit that is brought to you regarding from them can also be disabled it can be stopped you see you know that the authorization of that is in the hands of Allah تبارك وتعالى he is the one who does تصرف he is the one who controls it how does it happen or disables it سبحانه وتعالى so if a person believes that so and so is actually going to make this happen to them they can for instance you're scared of your company is going to your company is going to for instance fire you and you're going to lose your job and you actually believe your risk is connected to so you're scared are you going to be fired because so many other people know فلا تخافوهم وخافوني means that even if they do do it and they make the thought of doing it الله تبارك وتعالى قد يعطيله he might disable it may not happen does that make sense so the fear that you think that they are able to do shouldn't be with the thought and the belief that they're just a means basically and you shouldn't believe that the means can do everything the final goal and the final authorization is إبن تيمية رحمه الله he says الخوف المحمود the praise worthy fear is ما حجزكة عن محارم الله it is anything that prevents you stops you from that which الله has prohibited so in reality that is حقيقة الخوف that's the true really that's the true meaning of what خوف means is anything that prevents you from that which Allah تبارك وتعالى إبن راجب الحملي بالحعمة ابن راجب رحلت لديه آل لاسة قربية بطردط تخويف من الغفير و وحدث about many things هو أنه بطردط بمشاركة في أجيب في أجيب بمشاركة أنه لو كنت كنب لأن الإيمان يحتاج لأجلك لك أن تكون أبا لك أن تكون أبا لك هذا أصول الإيمان right؟ هل أنت there؟ أنت أصول الإيمان وكذلك لديك أمور that لذا إيمان المنمئة من إيمان المجموعة التي تقولها right؟ لذا ما هو أصل المجموعة التي يحتاج لفيا؟ يكلمه إن شاء الله و سوف نقوم بقوة إن شاء الله و تعالى إبن رجب يقول إن الله خالق الخلق لأن الله خلق خلق ليعرفه و يعبدوه و يخشوه و يخافه فهم خلقه لذا يغلقهم لذا يفهمهم سبحانه و تعالى هل حتى when we come to when we come to we will speak about the difference between الخوف and الخشية there is a difference between الخوف and الخشية there is difference between the two we will speak about it إن شاء الله و تعالى but for now let's just الواقع الخاص بطلعه خاص بطلعه حتى أنه يجب على أن يضع إلى البقرة أنها تضع لك. أعلى عظمته وكبليائه كبير؟ كبير؟ كبير؟ كبير؟ كبير؟ كبير؟ خاص بطلعه. أعلى أنه مجستيك. لماذا؟ ليهابوه ويخافوه خوف الاجلال. ففهمته ويهوكهمه سبحانه وتعالى. لكن الخوف العالي لله يعني معنى الاحظام. خوف العدد للعنب. سبحانه وتعالى. وإصوات فاة، و الله سبحانه وتعالى يتحدث عنهم شدة عدابه السفرات of his punishment و دارعقابه و the place of punishment he has prepared سبحانه وتعالى which is his now اللتي أعدها in which he has prepared لمن عصاه the one who disobeys him ليتقوه so that the people can place a veil a shield they can come with تقوى بصالع العمال with righteous actions اللتي أعدها سبحانه وتعالى he says here the severe punishment that he has and he is able to do and he told us about the health fire that he has prepared to the ones who disobey him why? so that the people can place a shield of righteous actions تقوى here he says to place a shield of righteous actions to protect yourself from the severe punishment of Allah and the health fire that he has prepared ولهذا كرر سبحانه and because of that اللتي has repeated many times في كتابه in his book ذكرا ناري the mentioning of the health fire وما أعده فيها لأعدائه and that which Allah has prepared for the people for the people of the health fire من العلاب والنكالي in terms of punishment and destruction and torment ومحتوى عليه من الزقومي والضريعي والحميني and Allah tells the description and the details of the things that are going to be taking place in the health fire the chains the tree that's in the health fire that they will be eating from and the fruit that they will eat and how it will destroy they their internal internally and their intestines and whatnot إلا غير ذلك من ما فيه من العراق والأهوالي and all of that he mentions them سبحانه وتعالى that have great great mentioning in the Quran وداعي بعده and after that Allah called his slaves بذلك إلى خشية وتقوى to be faithful of him and to come with piety and to take a shield of righteous actions and righteous needs from it والمسارعة and to hasten إلى امتثال ما يأمر به and to hasten in that which he commands سبحانه وتعالى ويحبه ويرضاه and to hasten also to that which he loves سبحانه وتعالى and he's pleased with which تنابي and also to stay away from ما ينهى عنه that which he prohibit سبحانه وتعالى ويقرهه ويأباه that which Allah تبارك وتعالى hates that which Allah تبارك وتعالى refuses to stay away from it فمن تأمل الكتابة ابن رجم says anybody who observed the book of Allah فمن تأمل الكتاب الكريم وأدار فكره فيه and he ponders over it and he thinks over it وجد من ذلك العجب العجب he will find great fascination in the Quran regarding this وكذلك السنة الصحيحة وكذلك السنة الصحيحة and also anyone who looks and observes that which is in the authentic sunnah التي هي مفسيرة ومبيينة لمعان الكتاب anyone who looks at the sunnah which is an explanation of the Quran anyone who looks at it وكذلك السيار السلفي and also anyone who looks at the biography of the pious predecessors أهل العلمي the people of knowledge والإيمان and the people of faith من الصحابة such as the companions والتابعين and the students of the companions لهم بإحسان من تأملها anyone who observes it علم أحوال القوم he will realize the situation of these individuals and how they were إن شاء الله we are going to see extensive examples as we come to it إن شاء الله وما كانوا عليه من الخوف والخشية والإخبات and they will see how they were scared and how they were fearful وأن ذلك هو الذي رقاهم إلى تلك الأحوال الشريفة والمقامات السنياتي and due to the fear that they had in them is what raised them in their affairs and made them honorable من شد تليج تحدي and due to it they strove very hard في الطاعة in obedience وان في كاك عن دقائق الأعمال والمكروهات فضل عن المحرمات and they also stayed away from the things that are مكروه just dislike to Allah let alone the things which Allah قد تعالى مكروهات and their fear took them to stay away from the مكروهات let alone the محرمات due to what they realized from the Quran and the Sunnah and the Sahabah and the Tabi'een and those who followed them in good وقاله also says and that way she said تخوف من النار he mentions it in paid 700 and 6 sorry sorry sorry paid 6 and 7 paid 6 and 7 he also says القدر الواجب the amount that's obligatory he's going to tell us the amount of fear that's obligatory من الخوفي the amount of fear that is obligatory is ما حمل على أداء الفرائض واجتناب المحارمة it is that which makes you come with the obligatory act and makes you stay away from that which Allah has prohibited سبحانه وتعالى فإنزاد على ذلك if the person increases on to that in the sense where his fear grows a bit more if you increase on to that a bit more so the first stage the amount that's obligatory like is this a خوف a fear that makes you do what the فرائض of the obligatory things and the fear that makes you stay away from that prohibited things that's the amount that is minimum but if the person says no I'm actually going to take a step further I'm going to increase on to that so he goes on saying فإنزاد على ذلك if the person increases on that بحيث صار باعثا للنفوس على التشمير في الوافع للطاعت وفي فكاك عن دقائق المكروهات that the person his fear increases and it pushes him to it pushes him to come with the voluntary act and it makes him stay away from the مكروهات the things that are not haram they haven't reached the stage of haram but they're مكروه they're just disliked are you with me واتبسط في فضول المباحات and also the fear makes you leave off the nonsense things that are مباح لك they're not haram they're just nonsense okay كانا دالكة فضلا المحمودة that's a praiseworthy amount so he mentioned here two stages the first one is the minimum the minimum what it does to you is دائل فرائل do the obligatory things you pray five daily prayers you fast a month of Ramadan you do your Hajj then you stay away from ربا you stay away from lying you stay away from cheating you stick to the minimum the fear has taken you to that amount another person is taking it a step further the step further they took it is that they're not just sticking to the wajibat it's actually they are coming with you نوافل voluntary they're praying قيام الليل they're not missing Salatu Dhuha they're praying they're 12 ركع سنة daily رعا and it also makes them what and it also makes them stay away from the مكروهات the things that are disliked and also the فضول المباحات فضول المباحات are you know he's eating he likes eating and enjoying and you know he likes to he likes desserts he likes to have his desserts that's the مباح but it's فضول فضول المباحات you see or he likes to have chit chat every day you know a little bit he doesn't talk about Haram but he will not necessarily talk about that which is خير they'll just talk about normal ordinary things you see he leaves all of that his fear has taken him to leave all of that which is a stage higher than the previous stage he says كانا داليكة فضول المحمودة that's praise worthy now فا انتزايا دا على داليكة but what about if the pastor says no no no his fear goes even a stage higher than that and if it goes a stage higher than that if it goes a stage higher than that بأن أوراثة it inherits you this fear actually brings to you مراثان illness اوموتن death اوهم اللازمة or you're depressed and you're distressed all the time بحيطوا to the extent where يقطع عن السعي في اهتساب الفضائي للمطلوبة المحبوبة لله لم يكن محمودة that it gets you to a level where you become sick you probably even die you might even die out of it or you are depressed and you're distressed all the time at every minute you're distressed and to the extent that it stops you from doing anything you don't even come with voluntary acts you don't do anything نشيخ says this amount للم يكن محمودة this amount is not praiseworthy the pastor is always just crying he's just crying nonstop and it's not making him do anything he's not coming with anything he's just scared every time you sit with him okay I'm scared and the fear this is not praiseworthy الحافظ من الحجر العسقلاني رحمه الله من الحجر العسقلاني in his كتاب فتح الباري the eleventh volume page 313 he says إن الخوفة من المقاماتي العالية فيها is from the highest levels وهو من لوازم الإيمان and it is also from the things that necessitate إيمان قال تعالى الله says وخافوني في مي if you believe us you see وقال تعالى and that's the evidence that the author used by the way وقال تعالى الله also says فلا تخشون الناس don't fear the people وخشوني في مي وقال تعالى الله also says إنما يخش الله من عباده العلماء the ones with fear الله تبارك والتعالى the scholars إنما is من أدوات الحصري يخش الله which is the مفعول به المقدم المفعول به has been brought forward right and it shows another hazard you see من عباده العلماء وقال صلى الله عليه وسلم إبن حجر goes on to say وقال صلى الله عليه وسلم and the messenger said أنا أعلمكم بالله I am the one who knows Allah the most وأشدكم له خشية I am the one who fears him the most you see لا حديث of course is in صحيحي I am still reading the statement of حافظ المحجر he goes on to say وكلما كان العبد أقرب إلى ربه كان أشد له خشية من من دونه وقد وصف الله تعالى الملائقة بقوله this is a قاعدة قاعدة ابن حجر brings from this based on the eye إنما يخش الله من عباده and the علماء and an eye that is going to bring which is every time a person is closer to Allah then his fear of Allah is higher than everyone else وقد وصف الله تعالى الله تعالى he described the angels as to be what يخافون ربهم من فوقهم they fear their Lord who is above them the angels and also Allah said about the prophets الذين يبلغون رسالات الله ويخشونه ولا يخشون أحدا إلا الله the messengers who are the ones who are conveying the message of their Lord and who fear him ولا يخشون أحدا إلا الله and they don't fear anyone other than Allah so from these two verses that he brought that shows us what the angels and also the prophets and the messengers their fear is great it's high and also who comes as well in that category as well is the علماء إنما يخش الله من عباده العلماء the scholars the people who know الله تبارك وتعالى the more you're closer to Allah the more your fear is وإنما كان خوف المقربين أشد إبنا حجر says the ones who are closer to Allah their fear is also serious لأنهم يطالبون بما لا يطالب لأنهم يطالبون بما لا يطالب به غيرهم فيراعون تلك المنزلة the reason is because they are requested to come with that which others are not requested to come with so they observe that status that has been given to them they observe it you're a student of knowledge and I always say this to you all you're a student of knowledge you've taken on this title things that can be accepted from the عامة to the next from the general mass it won't be accepted from you my teacher used to say to me that the things that are for you is worship take it like that and the things which are that are disliked for you is haram not that my teacher is trying to change the law of Allah no, not at all what he's trying to say to me is that you actually live your life like that so don't look for and say oh but it's a calafi right yeah okay I'll just take that which is easy for you you take the safest of all you take that opinion that is the safest for you the reason is because you are in a position you are sitting in a position you have a title from this title comes responsibilities comes with it responsibilities and you have to uphold those responsibilities uphold those responsibilities نعم so this statement is very powerful which is لأنهم يطالبون بما لا يطالبوا بهم غيرهم فيراعون تلك المنزلة they observe it the prophet observed that title and that position their fear was more and that's what the prophet صلى الله عليه وسلم what did he say look what he said انا اعلمكم بالله I'm the one who knows Allah more than all of you guys and so because of my knowledge something has come with it which is what and because of the اشدكم له خشية I am the one who fears him the most and the angels they are the ones who what they are the ones who know الله تعالى more than us and because of the fact they know him more than us what happened يخافون ربه منفوكه so anybody really to be honest who fights with the concept of knowledge is trying to fight with the concept of what he's trying to fight with the actions of the hearts because every action of the heart اعمالوا القلوب all of them come stronger and they become more powerful when knowledge increases and the more a person's knowledge increases and it becomes more and the more they اعمالوا القلوب the actions of the heart increases such as ارغبة hoping that Allah تعالى increases more the people's fear increases more the hope that the people have increases more the reliance of the people طواقل increases more all of that is connected to to the knowledge of the person now and he goes on to say وَلِأَنَّ الْوَاجِبَ لِلَّهِ مِنْهُ أَشْكُرُوا عَلَى المَنْزِلَةِ and he goes on to say وَلِأَنَّ الْوَاجِبَ and that which is obligatory is مِنهُ from him is a shukru gratitude عَلَى المَنْزِلَةِ on this position that Allah تعالى has given so you can go to إن شاء الله تعالى فتح الباري ام لحجر statement is very powerful now إن شاء الله تعالى I want to speak about something else regarding al-khufu which is the usage of the word al-khufu in the Quran the usage of the word al-khufu في القرآن الكريم in this Quran of us الام الفيروزة بادي رحمة الله الفيروزة بادي بصائر دويت تمييز سبقا I advised you before all of you and I told you to buy it it's a very powerful book and it's a very beneficial book الفيروزة بادي وقد ورد الخوف في القرآن الكريم على وجوه منها فيه has come in the Quran in many different ways فيه has come in the Quran many different ways so he gives us five five usages when the word خوف comes in the Quran there's five different meanings that it holds he says الأولو the first of the five is بمعنى القتل والهزيمة it is killing and it is also حزيمة which is loss like a victory and he brings the ayah in Suratun he ayah in Suratun نساء ayah 83 وعلى الله تعالى he says وإذا جاءهم أمر من الأمني أو الخوف في killing قتل matters that involve fighting جهاد so because how أمر من الأمني أو خوف matters that involve fighting bloodshed وصول الله تعالى سورة البقرة ayah 155 he brings we will test you بشيء من الخوف في هي القتل فيها هي means it means الخوف means هي القتل we bring death to you guys the second meaning is الحرب fighting battle والقتل الله says فإذا جاء الخوف رأيتهم ينظرون إليكة وإذا جاء الخوف وان خوف comes هي خوف means الحرب when the battle comes and the war comes رأيتهم you see them ينظرون إليكة they are looking at you ينظرون إليكة نظر المرشية عليهم they look at you and look as though they are as though something is covered them as though they fainted like they are passing out the way they hate death and the scared of jihad and they don't want to fight for the cause of الله تعالى أثاني through the third one is بمعنى العلم والدلاية it's used in the context of meaning and comprehension and he brings قوله تعالى ayah 229 فمن sorry he brings آيه 182 صورة البقرة آيه 182 فمن خاف من موصن جنفن فمن خاف أيمن العلمة the one who knows الله says in 229 صورة البقرة 229 إلا أن يخاف اللي يقيم حدود الله إلا أن يخاف means here what إلا أن يعلم what they know وزو الله says in صورة النسى آيه 3 وإنخفتم إذا فيها إلا تقصطوا في لتابة أي علمتم it means if you know you're not going to be just in the affairs of the orphan number 4 is بمعنى النقص deficiency and reduction and reduction and that is صورة النحن آيه 47 الله says أو يأخذهم على تخوف أي على تنقص على تنقص reduction the fifth meaning is that بمعنى الرعب والخشية من العذابي والعقوبة it's the one that we know which is fear which is to be scared to be in a state of fear and that is what's in صورة السجدة آيه 16 صورة السجدة آيه 16 الله says يدعون ربهم خوفا وطمعا خوفا وطمعا here means خوفا fear scared so those are the five meanings which the Quran uses when it uses the word خوف now the types of خوف there are the types of خوف there are there are two types of خوف the first type of خوف is خوف جبليون طبيعيون فطريون it's the natural fear the innate type of fear there's no sin for you regarding this one it's the one that you're scared of a lion for instance it's the fear of having towards a lion the king of the jungle they call him to be scared of him or that you see a car coming on a very high speed towards you and so you become scared of it or you're scared of drowning or for example at the end of a you're scared of a flight you're scared of high buildings this خوف is called جبليون طبيعيون فطريون so don't use this as an evidence and say that type of fear is خوف جبليون طبيعيون فطريون الله created you in it and it's something that is in you as for the second type of fear خوف which is شرعيون and it's the خوف which you're not allowed to divert for anybody other than الله تعالى are you there? and that is خوف the fear of harm and benefit coming to you the issue pertaining to you're scared that you might not get this benefit or you're scared that a harm may come to you you see that is specifically and uniquely for الله تعالى and our خوف سرن this type of one you know that this car that's coming at you is a means to harm نعم you believe that and that's what you're scared of but you know the ultimate ultimate ultimate decision is with الله تعالى it might hit you and you might walk out without anything happening to you but if you believe to yourself and your fear makes you believe that this thing can harm you in and within itself صحيح then it becomes a what? it becomes صرفو عبادة لغير الله and that goes against because it goes against آية الله تعالى صورة الأنعم آية 17 الله says وإن يمسسك الله بضرن فلا كاشف له إلا هو if harm touches you there's no one who's able to uplift that from you except الله تعالى وإن يمسسك بخير فهو على كل شيء قدير and also if good comes to you then الله تعالى is able to to do everything الله تعالى and that's what the prophet صلى الله عليه وسلم did in the Hadith narrated by محمد الهزمس and Termini and other than them to be said in صحيح the chain of narration is is authentic on the Ibn Abbas رضي الله تعالى عنه the authority of Ibn Abbas that Ibn Abbas said كنت خلف رسول الله صلى الله عليه وسلم يوبا فقال I was one lady sitting behind the messenger عليه الصلاة والسلام and he said to me يا غولام or young boy إني وعلموك كلمات I'm going to teach you some words إحفظ إله يحفظك سيفقا الله تعالى his religion and his boundaries يحفظك الله will protect you سبحانه وتعالى إحفظ إله protect Allah his boundary and his religion and save God it الله تعالى تجده تجاهك you will find him that will guide you through your life إذا سألت فسأل الله when you ask us from only الله تعالى وإذا استعانت and if you seek aid and help فاستعين بالله seek it from Allah alone وعلمو أن الأمة أمه لو اجتمعت if they come together على أن يفعوك بشيء in to benefit you أي ماتا لم ينفعوك they will not be able to benefit you on a matter إلا بشيء بتكتبه الله لك except something that Allah has written for you سبحانه وتعالى ولو اجتمعوا and if they do come together على أن يضروك to harm you بشيء in a matter لم يضروك إلا بشيء قد كتبه الله وعانك and they won't be able to harm you except in something that Allah has written for you سبحانه وتعالى روف عاتي الأقلام the pens are lifted وجفة الصحف and the scrolls have dried so the Prophet عليه الصلاة والسلام when did he teach him he taught him عليه الصلاة والسلام or the Prophet taught ابن عباس and this is not a lesson specific to him it's a lesson to each and every one of us and that is that if the ummah everyone comes together they are not able to what harm you except if it's written for you and they're not also able to benefit you unless Allah has written it for you so that's what everybody every one of us has to know and believe ولي ذلك فضيل عياذ رضي الله عنه he said anyone who fears Allah دله الخوف the fear will show you it will take you to على كل خير in every good وكل قلب ليس فيه خوف and every heart that does not have fear in it فو قلب الخرب it's a corrupt heart it's an empty heart ولي ذلك الإمام عبد الله والببارك في this كتابة زهد ابن أبي الدنيا he has in his موصوع in his موصوع one of them he mentions in his book so in the موصوع there's many books كتاب الوجل there's a book with أبو نعيم الأصبهاني في حلية الأورياء وطبقات الأصرية and also الإمام المزي أبو الحجاج المزي في الكتاب تهديب الكبال he mentions that المغيرة مغيره ابن مخادش he asked حسن البصري a question he said حسن البصري يا أبا سعيد أو أبو سعيد كيف نصنع what do we do in a gathering بمجآلسة what do we do in a gathering من أي شخص في افضل who are with us here WWE يحد كله يناذ ein give us stories they talk to us the narrations for us what they do حتى تكاده قلوب الله تطير ماذا يجب علينا أن نفعله؟ ثم حسن البصل يقول to him ايها الشيخه يتوقفوا عن مغيره يقول ايها الشيخه أو شخصه اناكا you verily والله لأن والله for you to befriend these people who place fear in your heart that when you come the day of judgment you find safety from you find safety because they scared you so much and that you find safety the day of judgment is best of better for you and then to befriend a people who place hope in your heart and when you come the day of judgment you are scared, you are terrorized because حسن البصل is picking up from the narration of the Prophet ﷺ where he said Allah does not combine for a slave two fears if you were scared in this earth Allah will not scare you the day of judgment do you see but if you were full of hope in this world and you believed don't judge me let me enjoy myself Allah is going to judge me and you take it very lightly and you fill yourself with too much رجاء and you are not scared then remember the day of judgment that you are going to be scared so what the believer needs to do is to be scared of Allah and to have that in them one of the most أمتعي ما قرأت from the greatest things that I read to be honest it amazed me was ما أخرجه تيرميلي وبنوماجه that which ألمام تيرميلي narrated and that which إبنوماجه narrated even though I just mentioned it right now to you guys but the سياق and the context that the Prophet said it was amazing and this حديث حقيقة it's something that amazes me and that is the حديث of Anas bin Malik and the Prophet ﷺ that the Prophet دخل على شابه he entered onto a youth a young boy who was on his deathbed the Prophet ﷺ كيف تجدك how do I find you how are you how do you feel قاله the boy the youth he responded by saying والله يا رسول الله I'm a messenger of Allah إني أخاف الله I fear Allah وإني أرجو وإني إني أرجو الله I hope of Allah وإني أخاف with Ruby but I also fear my sins now this is a youth a young boy at the time of the Messenger ﷺ to show you what kind of people he had ﷺ around him and how he nurtured them and look at the youth of our time today look at the ones of ours to our time the Prophet is asking when he's deathbed how do you find yourself how are you and he's responded by saying إني أرجو الله I hope from Allah وإني أخاف with Ruby but I also fear my sins I hope from Allah وإني أرجو الله وإني أرجو الله وإني أرجو الله وإني أرجو الله وإني أرجو الله I also fear my sins فقال رسول الله ﷺ the Prophet said to him لا يجتمعني في قلب عبدين those two you have just mentioned they do not combine in the heart of a slave في مثل هذا الموطني in this particular place إلا أعطاه الله except Allah gives him ما يرجوه that which he hopes for وامنه and Allah will protect him from من ما يخافه that which he fears so this has shown that if a believer has that balance of being scared and having hope in himself fearing Allah تبارك وتعالى and hoping for Allah تبارك وتعالى he doesn't have those two and does not bring those two together except Allah تبارك وتعالى will give him what he hopes for and Allah will protect him from what he fears what he fears ألمام البخاري ومسلم both of them narrated and this is also from the most powerful things or narrations I've come across from the greatest powerful narrations في الصحيحي بخارية المسلم من حديث أبي سعيد للخضري on the authority of أبو سعيد للخضري ذات دمسنا صلى الله عليه وسلم ذكر رجلا في من كان سلف ذكر رجلا في من كان سلف أي أو قبلكم the prophet صلى الله عليه وسلم he mentioned a story of a a man who was in the previous nations previous people آتاه الله مالا وولدا الله gave him wealth الله تبارك وتعالى gave him children فلما حرض يراء when death came to him death time came to him قال لبنيه he said to his children أي أبن كنتوا what kind of father was I to you guys and they said خير أبن the best of fathers قال that he said to them فإنه لم يب فإنه لم يبتئر عند الله خيراء قتاجت من دعمة السدوس he explained what the word يبتئر means in other words he meant لم يدخر I have not stored I have not stored anything for the day of judgment with Allah I have nothing prepared وإن يقدم على الله وإن يقدم على الله يعدبه and if he goes to Allah and he meets him Allah is going to punish him a severe punishment he is talking about himself فنظروا look at my situation all my sons فإذا متوا if I die فإذا متوا if I die فأحرقون بين me حتى إذا صرتوا فحمن until I turn into ashes فاستحقون بين me بين me so much until I turn into ashes when I turn into ashes ثم إذا كان ريحون عاصف on a windy day look for a windy day and when it said windy day فأذروني فيها let me go let me blow into the wind and what he did was فأخذة he took from them مواثقهم promise me you promise me as well and a lot of kids all of you guys you all promise me okay ففعلوا his children did as they promised and they followed their fathers come on فقال الله when they finished what they did الله just said كون بي الله said كون بي even الشيخ ملعوث he kind of disliked the usage of this but بين الكافي والنون in between the kafa and the nune كون it happens that's how quick it would happen when Allah says بي it would take place as soon as he says كون it happens سبحانه وتعالى it's no effort and hard work and they put a lot of hard work in making sure that they blow him into the wind they disliked the usage of saying between the kafa and the nune he didn't like that usage and we disagree with it when he was asking his لقاء باب المفتوحة على كل حال what he means is that كون بي and it would be so that's what سبحانه وتعالى فإذا رجل قائم when Allah said بي then the man stood up he's standing ثم قال الله said اي عبدي my slave ما حملك على ما فعلت remember Allah's asking him a question of the answer he already knows so he says to him what made you do what you did why did you do this for why did you do what you did look at the response he gave he said مقافة كه او الله I feared you I feared you I was scared of you then what did the narration mention الله تبارك وتعالى took him to jannah الله bestowed his never ending mess you onto him سبحانه وتعالى are you with me pay attention what this man did is serious he didn't do something very lightly what he did was he went against Allah's قطر and قضاء he questioned الله تبارك وتعالى his ability he's able to do something why would he take his ashes in a windy day if he didn't know Allah can bring him together but because he came with this action of fear الله تبارك وتعالى did this for him he bestowed his mercy onto him and of course the rulings and the regulations for the previous nations and our one there was those differences as well so what we take from this is that من خاف الله anyone who fears Allah أمَنَّهُ وَطْمَأَنَّهُ الله is going to play safety in your heart and tranquility brothers and sisters it is sad to see Muslims today who play so much hope in themselves and so much to think to themselves that they are safe as though they've got one leg in Jannah the way they live their lives rather my beloved brothers the person who fears Allah does not only receive and he does not only gain the mercy of Allah alone rather he gets a shade as well he gets a shade في ظل عرش الرحمن يوم القيامة the day of judgment the day when the sun is brought Allah is going to give him a shade based on the حديث صحيحين من حديث أبي هوريرا that the prophet said يوظلهم الله في ظله يوم لا ظل إلا ظل seven types of people Allah is going to give them a shade the day when there is no shade and from those people the prophet صلى الله عليه وسلم mentioned from those people the messenger صلى الله عليه وسلم mentioned ورجو لن ايمان دعاتهم مرأة a woman calls him ذاتوا منصبين وجمالين this woman has got a status she's the daughter of the queen she's got a position or maybe she's from a high lineage a respected background she's got it's not like a woman who's her worth is very little meaning there is in other words what the narration is trying to say is that there's all the factors that are going to push it to her and to do zina with her وجمالين and beauty she's got everything in place نعم she's got a position whether she's wealthy whether she is she's got a month a position in the community they will look up to her وجمالين and beauty she's beautiful so there's nothing that works against you for not doing zina with her and she's calling you come she's not asking for anything she's got her money she's got her month everything she's calling you and what stops you lacking not the pay attention pay attention the fact is that around her are not stopping you like you're not scared of any external fear there's no camera you're not scared of your family knowing none of that every single thing works for you to do it that's what the narration is trying to say to you but there's only one thing that gets in your way which is إني أخاف الله I fear Allah when he left because some people thought that when he leaves off a woman and he thinks to himself I let a woman go I didn't do zina with her but there are external factors that stopped him from it he thinks that he's going to fall under the seven shades of dinner there it means a person who genuinely he was for it he likes the idea there's nothing stopping him from doing it there's no fear of anything in his heart other than الله تبارك وتعالى سفير so you you have to understand that point that's a status that gives you a shade the day of general you're going to shade you're going to get a shade from the sun when the sun is going to be brought so close and people are going to swim inside their their sweats you're going to be given a shade that day also from the beautiful حديث is ما رواه ترميدي وابنوما جه the narration is ترميدي narrated in his sonan وابنوما جه narrated in his sonan or ترميدي narrated in his jamiah because some people call ترميدي is sonan or is a jamiah to be honest but they call it a sonan so it takes in two names وابنوما جه وابنوما جه وابنوما جه وحم الله in his sonan and other than them too that the حديث of عائشة she is the what زوجة النبي صلى الله عليه وسلم and the prophet's wife okay back in the days زوجة they used to say زوجة as a masculine usage زوجة has become usage and it's become a common used word at this particular time back in the days the man was called a زوج and the woman was called a زوج that's how it was as I said right now عائشة رضي الله تعالى عنها زوج النبي صلى الله عليه وسلم the prophet's wife and I didn't say زوجة and that wouldn't be wrong anyways عائشة رضي الله تعالى عنها the wife of the prophet عليه صلى الله عليه وسلم في الدنيا والآخرة she's his wife in this دنيا and she's his wife in Jannah قالت she said سألت رسول الله I asked the prophet of Allah عن هذه الآية this verse this verse it says they come with what they come with and their hearts are in a state of fear they come with what they come with and their hearts are in a state of fear عائشة then said يا رسول الله she's trying to ask the first part of the verse which is what والذين يقتولوا ما آتوا they come with that which they have come with هم الذين يشربون الخمر are they the ones who drink alcohol ويسرقون it and they steal she's asking a very powerful question is it that they are committing sins and they're scared is it that then the prophet said to her لا يا بنت صديق know the daughter of أبو بكر ولكنهم والذين يصومون يأتون ما آتوا they are coming with that which they come with is that they're coming with righteous actions they are praying they are fasting الذين يصومون ويصلون they pray ويتصدقون and they give in charity وهم but while they're coming with all those righteous actions وهم يخافون اللي يقبل منهم they are scared they are scared that it's not going to be accepted from them أولئك الذين يسارعون في الخيرات they are the ones who are going to hasten to the good they are the ones who are going to hasten to the righteous actions so what is it that they are scared of pay attention they are scared اللي يتقبل منهم they are scared that these righteous actions that they have done the fasting the praying the charities which they have given the calling they are scared اللي يتقبل منهم they are scared that it might not be accepted from them that they will come the day of judgment اللي يتقبل منهم that all your righteous deeds that you have done I haven't taken into consideration or your fasting I haven't taken into consideration so they come bankrupt they come deficient they are scared they are scared but even though they are scared there are promises that are there for them they are not sticking with those verses they are scared but even though they are scared they are scared they are sticking with those verses look how recharge is they are they are not looking at the statement of of Allah that says those who come with ايمان وump إنهم صحيحين يجب أن يصبحون سيريس معهم ويجب أن يتحدث معهم إنهم سيريس ويجب أن يصبحون سيريس الآن دعونا نظر at the different types of different levels the different levels there are different levels of hope okay there are different levels of hope the first one is الخوف من مكر الله تعالى أبو حامد الغزال رحمه الله in his كتابة حيع علوم والديل when he talks about this issue and محمد الغزال he categorizes it into two and if you look at it it seems very good masha'Allah his categorization here he says that the hope is two types the first one is الخوف من عذابه fear of Allah's punishment سبحانه وتعالى الخوف fear of من عذابه the punishment of Allah and the second one which is الخوف من هو the fear of Allah himself سبحانه وتعالى are you with me he says that he says that the level which is the highest is the fear of Allah تعالى himself and he goes on to saying محمد الغزال that the fear of him الله تعالى that status is for the that status the righteous people the prophets and the messengers and the angels as for the خوف من عذابه from the punishment of Allah and this خوف عموم الخلق this is for the general all the people they fall under that for the general and he says this is the the minimum but the categorization that we're doing is that the first type is the first one we're doing is that الخوف من مكر الله تعالى is to be scared of Allah تعالى as planning سبحانه وتعالى as Allah said in Surah العرف ayah 99 أفأمين ومكر الله have they found safety from the planning of Allah تعالى فلا يأمنوا ومكر الله إلا القوم الخاسرون the only people who find safety from Allah تعالى as planning are the ones who are lost that person my beloved brothers and sisters who find safety and believes he is safe من مكر الله from the plans of Allah it shows علامة الشؤمي that you are truly a destroyed individual that's what it shows وعلامة الخصران and that you are a person who is upon loss misguidance and deviation how could you find safety when your hearts are between these two fingers he tosses it and he turns it the way he will سبحانه وتعالى بيثن حديث صحيح مسلم من حديث عبد الله عمر ابن العاص that عبد الله عمر ابن العاص he said I heard the prophet of Allah صلى الله عليه وسلم وسلم إن قلوبة بني آدم and the children of Adam their hearts are كلها all of them بين أصبعيني من أصابع الرحمن between two fingers of the fingers of Allah تبارك وتعالى كقلب وحد like all of them are like one heart in between the fingers of Allah تبارك وتعالى you sarrifu هو حيثو يشاء Allah turns it and tosses it the way he will سبحانه وتعالى and then the messenger said after he told the companions is this اللهم ممشرف القلوبي Oh Allah the one who turns and tosses the hearts of his creation سرف قلوبنا على طاعتك turn our hearts towards your obedience الإمام أحمد narrated in his مسلم and tirmidi in his جامع or in his سنن on the authority of أم سلم رضي الله تعالى عنها that the prophet صلى الله عليه وسلم has said إنه ليس آدميون there is not a human إلا وقلبه بينه أصبعيني من أصابع الرحمن except that his heart is between the two fingers of Allah فمن شاء أقامة ومن شاء أزاغة whoever Allah wills he places his heart steadfast and upright and whoever Allah wills he deviates him and then فتلا معاد معاد من جبل and recited the verse and معاد here is not معاد من جبل رضي it is from one of the روات the narrators of the chain of narration he said ربنا لا تزق قلوبنا بعد إرهديتنا وهابنا ملادونك رحمة إنك أنت الوحب so we say نسأل الله أن يثبت قلوبنا من الله تعالى keep our hearts steadfast my beloved brothers and sisters how many people have we seen who are guided yesterday who are righteous yesterday who are upright yesterday who are steadfast yesterday and today they are what today they are misguided deviating and lost how many people have we seen who are believers yesterday they were people who believed in Allah in the day of Jannah yesterday and today they are people who are who are disbelievers of Allah how many sisters have we seen who yesterday were covered yesterday were shy and they were upright and they were steadfast and today we find that they are not wearing hijab shyness has gone and they are not following the commands of Allah how many people have we found that were righteous yesterday they had money and they were well off and today they are hungry and in need of Allah and they have nothing how many people have we found who yesterday were honorable and respected and today they have become they are looked down on and they have no value no nothing so this all shows what فلا تقمن مكر الله don't find safety from Allah's plan always be vigilant always be worried and concerned because we're not only worried alone from Allah's plan but we're also worried about the situation and the current position of the Muslims today when you look at the time the time that we're living today and if you look at the place that we're living today there are many factors that actually scare a person very much the fitna is being thrown at the people's hearts the way it's being thrown at the people's hearts اللي باب بسر من عيتي للصحيح من حديث حذيفة من اليمان رضي الله تعالى عنه لأن the Prophet ﷺ تعرض الفتن على القلوب كالحصيد عودا عودا فأي قلب الأشربها نكتت فيه نكتة سوداء نكتة سوداء وأي قلب أنكارها نكتت نكت فيه نكتة نكتة البيضاء حتى تصيل على قلبين على أبيضة مثل الصفاء فلا تضروا فتنة المادامة السماوات والأرض والآخر أسود أسود مربع عن أما مربع دنسري كالكوزي موجخيا لا يعرفوا معروفا ولا ينكروا مونكرا إلا ما أشربا من هواها The Prophet ﷺ لأن the fitna is thrown at the people's hearts it's thrown at it like that like that it's thrown at it some people's hearts the people are too when it comes to the fitna it's been thrown at their hearts a heart who swallows everything takes in everything he drinks all the fitna that's been thrown at it we have who are throwing those fitna we have the disbelievers who are throwing all of their all of their and their doubts on the Muslims and we have the people of the people of innovation coming and they're throwing all their doubts on the Muslims and that's why a while back I was reading the statement of العلامة and he was a faqih بمعنى الكلمة الشيخ محمد من صانحه وعثيمية رحمة الله وعثيمين when he was talking about running away from the innovators and not being close to them and not associating yourself with them and not sitting in their gatherings and not listening to what they have to say عليه رحمة الله he used an evidence of the Hadith of the Jal The Prophet ﷺ said if you hear the Jal is coming run away don't go anywhere and he was close to him and sheikh محمد عثيمي his observation was powerful because the Jal where we told to run away from him is it an issue of تعبودي or is it an issue which is معلل a reason is being given to it or is it just معلل تعبودي Brothers something is a تعبودي meaning we don't know what it's for we don't understand the reason behind it not that it doesn't have a reason it doesn't have a reason it's just we don't know we just do it we stay away from because it's تعبودي it's not معلل no one can give you a reason why we stay away from معلل no one can صح it's a qazi which is تعبودي but we know why we stay away from alcohol because it's معلل it's intoxication and etc the reason why we have to stay away from the Jal and run away from him is an issue which is not تعبودي rather it is an issue of تعلي there's a reason behind it and once an evidence comes it's stating why something is prohibited or why it's legislated and it's a منصوص there's a إله that's been mentioned with it that إله can now be used for analogy for other things but if it's an issue it's تعبودي there's no way you can use you can't do qias of it because one of the ركن of a qias is a إله right one of the four pillars for a qias is a إله إله to جامعة بينهما from the أصل and the فرع you have to have a إله that they have in common so الشيخ بل عثايمين said that the إله why the prophet told us to stay away from the جان and run away from him is because of the and the narrations mentioned is because of the the people are going to believe him to be they don't see him as a believer يحسبونه مؤمن they will think he's a believer they will think of him as a person who's righteous a person of خير شيخ بل عثايمين says that the same is with مبتلية the people think they're good the people think they're righteous you see and now what is actually shocking is that the way we were told to stay away from the things that will cause fitna to our hearts and cause corruption to our hearts and might even put doubts in our hearts some people would actually easily want to bring those innovators to the people's eyes and facilitate people with them and actually say to the people here they are you know benefit from them they are people of knowledge and give them statuses so the Muslims heart can be corrupted and that black daughter keeps going to the people's hearts can keep going to the hearts keep going to the hearts keep going to the hearts well now if you observe today if you observe go to a hide park for instance watch the debates that take place between the Muslims and the disbelievers in hide park pay attention the disbeliever will tell you the Quran is distorted he will have a book of the rafid and the shia to prove it he will use their books to show you that the Quran is distorted this individual I don't like mentioning names but and I don't want to mention his name but this kaffir guy he's a white guy kaffir in America he pushed another kaffir guy to say that he left Islam he's now a Muslim he's now a disbeliever he's a Christian and he calls to Christianity you refuted him well back this individual he tells the people that he was a Muslim before but he was Ahmed he was a qadiani he wasn't even a Muslim are you with me so they use him to convince the Muslims that he saw the reality of Islam related to the contradict itself and that it's baseless and that Christianity is worse where the hack stands so what I mean by that is that the enemies of Islam are going to use the innovators as a stepping stone to destroy Islam the enemies who are going to let the disbelievers come in and give them a platform to argue against Islam are the innovators they're the ones who have to be dealt with first because it's the innovators who start showing things to the disbelievers then disbelievers don't come to our houses and know what's inside it it's the innovator who start saying we're not going to take single generation and then that becomes a stepping stone for the Quran are you with me when a person says I'm not going to take single generation whenever argument he uses to say I'm not going to take single generation is the argument that can be used to him to not even use to not what when he talks about Abu Hamid when he speaks about Abu Hamid when he is refutation of the philosophy and whatnot Abu Hamid when he refutes that the philosophy can hold Abu Hamid for some matters and that they share it themselves a philosopher when Abu Hamid refuted the philosophers but the foundation that he's using and the things that he's applying for them and the arguments that he's bringing can be turned on him because he uses it for some other places in other matters of issues related issues and what it means my beloved brothers and sisters is that the person should be scared and worried because this is a religious matter and your heart are between the two fingers of Allah and you can toss and turn and leave the religion any time your religion has to be something you safeguard protect your religion don't let every single person come and play around with your religion for you and plays doubts in your heart to your religion نعم so that's of a very great importance and that's why the Sahabas and the Tabi'een like to the extent my beloved brothers and sisters look at the importance of this Aisha who's the wife of the prophet do you know any woman in this Ummah more knowledgeable than Aisha the message that you said to her إذا رأيت الذين يخوضون في آياتنا فأعرض عنهم Aisha if you see anyone indulging in our verses talking about our religion without understanding and comprehension turn away from them آيش has been said and then you say now I'm taking the good and I'm leaving of that bad I'm taking the good and I'm leaving of that if you can tell the difference between good and bad then why are you listening to me in the first place you're a person of knowledge you're a person of knowledge if you can actually tell the difference between what's right and wrong isn't that what knowledge is نعم so this is what Sahabas is the whispers of Shaitan be scared be worried be concerned for your deen for your religion if somebody called you today and said to you آكي tomorrow you have surgery but you meet in a doctor نعم he's not a doctor he's a fraudster stay away والله you'll be so happy والله you will accept it and you'll be so pleased with it but if a person called you today and said to you this person you're talking to and you're taking a religion from he's a fraudster fraudster you wouldn't you wouldn't what do you call it you would start saying آكي I don't believe you leave me alone والله مسلم والله give us safety and protect our e-man and our hearts for us and turn our hearts to that which is pleasing to you every single group I've seen today it's shocking it's actually shocking if you look at the deviated groups that came out today if you look at them today for example إخوان المسلمين you look at حزب التحرير if you look at these groups they all came after 1914 they all came after the Ottoman Empire okay when the Ottoman Empire was going down this is what the groups came so 1000 something years the Muslims were all misguided before إخوان المسلمين came and حزب التحرير came and تبلغ came the Muslims were upon misguidance until they came who gave birth to who gave birth to one of the things that remind me is when the man said of the fit of he said if the fit of of any خير the Muslims would have they would have you know the camel when it's breasts are full the breasts of the camel when they are full and it's a prosperous or when it's a bliss or are you with me brothers when the grass are green and the camels and the goats are full what happens the people take milk from it and that's that shows the sign of Barakah and خير that's happening for the time he said if the fit of of his fit was of any خير the Muslims would have squeezed milk out of it but what they squeezed out of it was blunt that statement applies with these these groups if you look at them today when they came ISIS came they gave birth to all of those groups the Muslims all they squeezed out of it today is blunt and bloodshed that's what we took from it bloodshed and dying and fitna that we saw from it إخوان والله anybody who is one who wants خير and حق for himself صراحة one evidence is enough for him yesterday I was speaking to a guy he said to me أخي breaking into groups part and تحزوبات موعد اكسترا he said it's permissible what's the problem تعدد that it's permissible تعدد الجماعات it's no problem what's haram about it I asked him one question I said one question to him yesterday I was today I said to him he was a حزب التحرير group I said how about we break your group into two attendants actually your large in number now your big let's take حزب التحرير and break them into groups what did he say وعتصم بالحمل الله ولا لس والله ولي ستم وعتصم جميعا ولا يسدو دو تفرق don't break the jama'a ويجنب بيق the jama'a first صحيح and that I is used for who the believers the Muslims to be united come together right أف منزو ينا له سوء وعمله فراء وحسنة this is exactly what he said the evil act has become beautified to them اللي يسيس يقول هل انه نبيأكم بالأخسري لا عمالا و يجب أن نفعل مع دعوة السلافية و نعوة أهل سنة والجماعة هناك شيء أنكم أولئاً أماماً من يجب أن نتبعه و الأمر الذي يجب أن نتبعه هو سيطريح المسلمين سأضع هنا إن شاء الله تعالى في today أي شيء ما أخبرت أنه مخطف إنه مني و من الشيطاني والله و رسوله بريآن من سبحانك اللهم بحمدك أشدوا أن لا إله إلا الله استغفرك و أتوبوا إليه


Hugh White, we've been talking a lot about Australia's foreign policy, our international policy, but one of the things that seems to be coming through is the kind of dysfunctional nature of our politics. In your opinion, does our politics and the state of our politics at the moment in Australia support good policy making in the international system? Well, the political demands of good foreign policy depend a lot on your circumstances. When things are going well, when the international situation is working fine for you, the international law to support your security, provide you lots of economic opportunities, then foreign policy is pretty easy. You haven't got any hard choices to make and the politics kind of drains out of it. And that's really what we've lived with. I would say really for most of the post-Vietnam era, we go back and ask, well, why were politics on foreign policy so bitter in the 50s and 60s? Because we had really hard choices to make, because we faced a very difficult situation. Now, I would say now we're moving back into a more demanding situation. The remarkably stable and congenial post-Vietnam order is past us. I think there is at least passing. We have very big choices to make about the kind of role we want to play in shaping the new order in Asia and the kind of order we want to see emerge. We haven't begun to grapple with those questions effectively, and that relates to the US and China. It also relates to our relationship with Indonesia. It relates to the kind of role we play in the South Pacific. In all of these areas, a whole set of assumptions which we've been working with for 40 years are going out the door. And I think we have not yet seen the political leadership to put those challenges to the Australian public and to start the debate about how we should best respond. And I think that failure of political leadership on both sides of politics is very seriously undermining our attempts to come to terms as a country with the way our international environment is changing. And I mean to use the analogy of the 50s is partisanship emerging in Australian foreign policy? And is that a good or a bad thing? My problem is there's not enough partisanship. I mean partisanship can have a negative and a positive aspect. It's a positive aspect if the partisan divide reflects a genuine division over a core policy issue which actually needs to be debated. And that's good. That's the way the system meant to work. It's bad if it becomes a nearly a vehicle for political placemaking. Completely devoid of policy debate. Now I think to the extent that there's any debate about foreign policy in Australia at all, then it's purely partisanship of the second kind, devoid of policy content. And you can see that in some ways in a way in which the press and government has tried to make political hay out of the threat of terrorism in a way which I think has really been devoid of serious policy content. Not that terrorism is not an issue but I don't think they've been addressing the key issues in the politics. But what really strikes me is that we don't yet have a partisan debate, for example, about how we should respond to China's growing power or how we should respond to the idea of Indonesia as a much more significant international actor or how we should respond to the way India is emerging as an international player. These are core issues for Australia's future. And neither side of politics anything to say about them. They're not even disagreeing about it. I wish they would. Because it would get a better discussion and better debate going. So we're to hear from now. I mean we've got all of these challenges as you say. One of our speakers earlier said that he thought that the national security story that we've been running up till now, the threat of terrorism, is about out of leagues. Do you see with a US election coming up, rising tensions in the South China Sea, continuing squaring off between Japan and China, and a much more tense relationship with Indonesia? Does foreign policy in your mind become a bigger domestic policy issue or not? Well look, I think it will eventually. But how that happens and whether it happens soon enough and whether as it becomes a bigger foreign domestic political issue that produces a better debate and better policy outcomes, these are not so clear. Because I think we can be sure that politicians have all striped for continue to beat the terrorism drum as long as they think there's an electoral buck in it. And they will continue to be until Australians really wake up to the fact that, contrary to what the Foreign Minister said a couple of months ago, this is not the biggest security threat Australia faces. When Australians finally wake up, that the rise of China, the transformation of Indonesia, the myriad of different changes that are happening in our region pose much bigger questions for us, then that will start becoming a political question. The really interesting issue is whether that will happen by events forcing our attention to it, a crisis in the South China Sea, the Prime Minister gets a phone call at three o'clock in the morning, he has to decide whether we are going to go to war with China on behalf of the Philippines over second Thomas Reef or not. I mean that's a real, you know, I'm not saying it's a high probability, but it's a clear possibility. That would bring the issue of public attention much better if it happened if an Australian political leader stood up today, tomorrow, next week and said we as a country have to have a serious debate about where we see Asia going, what role we expect the United States to be playing, what role we expect Australia to be playing, what we can do to shape that. We don't have to wait for events to sandbag us. We can get out there and start talking about this now, but only if we can find a politician with the courage to do it. Don't hold your breath.