It is always evil to kill people indiscriminately, but when you plant a bomb, you do not see your victims. To have the ability to shoot an innocent unarmed woman is a level of evil that is incomprehensible. O Allah, protect Islam from us!

All Praise Be to Allah, and Blessings and Peace Be on His Most Beloved Messenger, The way you respond to all of the acts of aggression committed against our ummah is by getting our countries to rise from their corruption and backwardness. Afterwards, they should unite and defend themselves and repel off any attacks against them. (Likely, they will not need to do that, because strong countries do not attack strong countries.) In this case, they will be able to respect the etiquettes of war their religion instructed them in, including the abstinence from killing non-combatants. The idea that the West prevents the people of our fifty nine Muslim countries from having righteous governance and developing their social, scientific, economical, and military strength is absurd.
Please see the following comment

As for the question of whether Islam actually calls for the annihilation of the rest of humanity, here is my answer. Rivalry between nations is a universal tradition, and we do not know a single era in human history that was void of it. As well, we do not know a single noteworthy nation that was not concerned with protecting its security and welfare, as well as its interests. The Bible is also full of verses that talk about fighting against the enemies of the faithful and killing them. Some of them are impossible to be from God because they sanction the killing of the children and infants. As for Islam, the one who denies the virtue of jihad in the way of Allah and martyrdom does not know much about this religion. At the same time, we confidently believe that Islam prefers peace over war. Allah says: “And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.” [al-Anfâl: 61] – and says: “So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them.” [an-Nisâ’: 90] – and His Messenger (saws) says: “O people, do not wish to meet the enemy, and ask Allah for pardon. But if you meet them, then be patient and know that Paradise is under the shade of the swords.” [Agreed Upon, on the authority of ‘Abdullâh ibn Abi Awfâ] The Messenger of Allah (saws) also said: “Indeed, Allah is gentle and loves gentleness, and He grants because of gentleness what He does not grant because of harshness, nor what He grants because of anything else.” [Agreed upon, on the authority of ‘Â’ishah, and this is the wording of Muslim] As for the texts that came about fighting the people at large, such as the words of the Most High: “And fight against the polytheists collectively as they fight against you collectively.” [at-Tawbah: 36] and His words: “Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth [i.e., Islam] from those who were given the Scripture – [fight] until they give the jizyah (poll tax) willingly while they are humbled.” [at-Tawbah: 29] and His words: “Fight them until there is no [more] fitnah and [until] religion [i.e., worship] is [acknowledged to be] for Allah.” [al-Baqarah: 193] and the Prophet (saws) said: “I was commanded to fight the people until they testify that none is worthy of worship except Allah, and [until] they believe in me and what I came with. If they do that, then they have protected their blood and wealth from me, except according to it (Islam), and their judgment is upon Allah.” [Agreed upon, on the authority of Abu Hurayrah]… these can never be used as proof for fighting the people at large. As Imam Ibn Taymiyah explained in the treatise [Qitâl al-Kuffâr wa Muhâdanatuhum], these [texts] appear to contradict the other evidences, and even consensus. Likewise, they contradict the biography of the Messenger (saws). Don’t you see that some of them appear to entail fighting the people at large until there is no religion on Earth except Islam, and this is contrary to the consensus? Don’t you see that there were people whom the Messenger of Allah made peace and truces with? In fact, he said: “Leave the Abyssinians [alone] so long as they leave you [alone], and leave the Turks [alone] so long as they leave you alone.” [Abu Dawud, and deemed Hasan by al-Albâni in [Saheeh al-Jâmi‘]] This clearly indicates that the command to fight does not apply to the people at large. Rather, Imam Ibn al-Qayyim – may Allah bestow mercy upon him – said in [Hidâyat al-Hayârâ]: “When Allah sent His Messenger, most of the religions willingly obliged to him, and to his caliphs after him. He never forced anyone upon the religion, and would only fight those who fought and warred against him. As for those who made peace with him, he did not fight them or compel them to embrace His religion, out of compliance with the command of his Lord (st) who said: “There is no compulsion in religion; truth has been made clear from falsehood.” [al-Baqarah: 256].” These verses and hadith(s) which appear to enjoin fighting the people at large, they refer to specific peoples during his time (saws), or fighting in specific circumstances – such as defending the oppressed – like in the words of the Most High: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children…” [an-Nisâ’: 75], or to prevent the tyrants from forcing those who embraced Islam to abandon worshipping Allah, the One and Only, like in the words of the Most High: “And fight them until there is no [more] fitnah…” [al-Baqarah: 193], or preemptively against enemy aggression, like what the Muslims did with the Persians who sent troops to arrest the Messenger of Allah (saws) during his lifetime, or the Romans who incited their allies, the Christians of ash-Shâm, against the Muslims. They blocked their roadways, surrounded their trade [caravans], and the ally of the Romans, Shurahbeel ibn ‘Amr al-Ghassâni killed al-Harith in Amr al-Azdiy, the messenger of the Prophet to the ruler of Busra. If a nation that essentially rules with justice makes peace with us, and grants security to the Muslims, and does not persecute us, then why should we fight them? If our objective is that no one is deprived of his/her right to worship their Lord in peace, and that no tyrant subjugates any of the creation of Allah, and that no one threatens the interests of our Ummah, and we attain all that peacefully, is fighting still justified then? Would choosing it, in this circumstance, be the embodiment of gentleness which Allah loves in all matters? Likewise, we must not forget the different circumstances of people between the past and present, for correctly applying the legislative rulings is contingent upon correctly understanding the current reality where these specific rulings are determined for. In our age, the structure of nations has become stabilized, and the borders of these nations have become distinct, as oppose to the previous ages wherein the nations did not rule themselves. Instead, they were ruled by families and factions whose sovereignty would expand, and then contract to be occupied by another. The ruling factions [of old] contending in the battlefield would hardly every afflict the average people, the farmers, the women, and the weak with any harm. Furthermore, these [masses] would then enjoy a just rule instead of the tyranny that they lived under for decades or centuries. This would bring them joy, just as the Christians of ash-Shâm were overjoyed by the Muslims liberating them from Rome and its allies. But nowadays, the price of warfare is much chaos, widespread corruption, and tragedies that do not differentiate between soldier and civilian – for bombs and rockets are not like arrows and spears. Finally, answering Facebook comments is not something I do. This time I felt obligated to do so because of my responsibility towards my religion and the person who wrote the comment. Allah Knows Best .