Khutbah by Yasir Qadhi | Transcribed by Sameera[The following is transcript of Shaykh Yasir Qadhi's khutbah on the Tennessee "Anti-Shari'ah" Legislation on March 11, 2011. The transcript includes slight modifications for the sake of readability and clarity.] [First Part]
My dear brothers and sisters in Islam, if we look at what is happening around us during this time frame, both at a national level and at an international level, we find that the Muslims of this land – the Muslims of America – are undergoing a crises the like of which we probably haven't had since 9/11. If you look, for example, at the state level in our own state of Tennessee, one of our state senators is trying to introduce a bill that will ban Shari'ah. And of course for us, Shari'ah means our way of life. For us, when we say the word Shari'ah, what we think of is honesty and virtue and being good and being studious. What we think of is praying and giving charity; this is our understanding of the Shari'ah.
But when you read this bill, you find that the definition of Shari'ah is a violent political system; a methodology whose goal and aim is by any means necessary including terroristic means the overthrowal of our government and the establishment of Islamic law in its place. This is their definition of Shari'ah, and because of this, they now wish to ban it and make it a criminal offense. So basically if this bill does pass, perhaps for doing wuḍūʼ' you would be jailed for fifteen years or something like this. If this is bad enough at the state level, yesterday this paranoia was even prevalent in Washington itself.
Yesterday, Congressman Peter King held a series of congressional hearings to look into the “growing problem of Muslim radicalization.” And of course the hearings are a stepping stone to further scrutiny and further political pressure, and subḥānAllāh, the blatant racism, xenophobia, and blatant discrimination seems to be lost on many of our fellow Americans. Do we interrogate every single Italian because of what the mafia does in New York? Do we pull aside every single Irish American because of what the IRA used to do? No right-minded American would ever think like this. Do we interrogate every Evangelical Christian because of the murders that happen to abortion doctors? No, of course not, because the average human being understands that a fringe minority and one apple that is corrupt and bad does not ruin the entire barrel. You cannot stigmatize the entire community, but when it comes to Muslims, unfortunately it seems that there is a different law.
Right now as we speak there is another case going on in California. Eleven students last year stood up and protested just verbally. They protested when the Israeli ambassador was invited to their campus, and they shouted things against Israel and against the ambassador. Now, you can call this rude or you can call this disruptive or you can call it unwise; I'm not defending or condoning what they did, but now they are facing criminal charges. If the students were tapped on the shoulder and told that this is bad and this is rude or even if they were expelled from the campus, it may have been harsh, but to face criminal charges in a court of law for speaking, and in California of all places that is known to be the most liberal and open in opposition to any policy. The opposition to Vietnam began in California. What did the students do much more than just speak? What happened to the first amendment? What happened to being allowed to say what you want? Now these eleven students have not only been expelled, and not only has the MSA been banned – there is no MSA on campus now because of this incident – but these eleven students are going to be tried in a court of law and perhaps jailed for merely speaking even though there are clear cases of protestors protesting against Muslims and against Muslim children walking into a fundraiser and there are protestors trying to disrupt that and calling much worse about our beloved Prophet (sal Allahu alayhi wa sallam) and that goes away scot-free without a single criminal charge. Why? Because they are within the law and are just protesting and simply saying what they want.
The double standards are so shocking that wallahi one wonders what is going on. There are two broad ways to analyze these events going on. The first of them is a purely spiritual analysis, purely religious. The second is a purely worldly or non-religious analysis. Generally speaking, when you hear a khutbah and when an imām, cleric, da'ee or scholar preaches about these things, he concentrates on the spiritual side, and so he says, for example, that these are fitnahs – great trials and tribulations – that are happening, and they are happening because of our sins, and they are a punishment for what we have done, and so our job is to come closer to Allāh 'azza wa jall and establish a relationship with Him. He gives you religious advice about how to counter trials and tribulations. This is what you generally hear from clerics and preachers.
On the other side of the spectrum, you have Muslim political activists and people who are involved in the media and politics, and their whole premise is that this is happening because we are not involved in the government and because we don't care about our own elected representatives and our tax dollars, which are being used to pay for our congressmen and senators. We don't care to call them up and say: “Hey, hold on a sec, you are my representative representing Tennessee, how could you do this to us?” Because we don't care and because we see what is happening and don't write letters and don't make phone calls and don't have a media presence, this is our main problem, and there is hardly any mention of religion.
The fact of the matter, brothers and sisters, is that both of these camps have an element of truth to them. The fact of the matter is that they are both right, and rather than presenting an either / or situation, the true Muslim realizes that yes, every problem has a spiritual component, but it also has a worldly component. Every problem has a religious component, and you must have a relationship with Allāh 'azza wa jall, and you must re-establish that connection and must turn to Allāh. If Allāh doesn't help you, then who is going to help you? Of course there is a religious element, but there is also the physical element and worldly element. We want Allāh's help, but what am I going to do as well so that Allāh will bless me in that effort. The fact of the matter is that we as Muslims need to benefit from both sides of these camps, if you like – the ultra religious and ultra secular / progressive. They both have elements of correctness in what they are saying.
In this short khutbah I am making today, I cannot elaborate on all of the ideas and all of the visions that we should have, but inshā'Allāh ta'ala I will try to summarize both of these paradigms.
The religious perspective is something that many of you have heard before in khutbahs and duroos. It is absolutely true that Allāh (subhanahu wata'ala) says in the Qur'an that no museebah (problem) happens to you except because of your own attitude and your own state. Allāh said in the Qur'an that it is because of our own apathy that He will send punishments upon us. It is because we have turned away from Him that He will send us punishments to remind us of Him. subḥānAllāh, at times of distress, we all remember Allāh. When our child is sick, then that is when we become ultra-religious. When we are going through financial hardships, then that is when the hands go up and we say, “O Allāh help me, O Allāh help me.” Allāh knows our weaknesses, and so He prods us and puts in trials and tribulations in order that we come closer to Him. And the purpose of every trial is to remind us of Allāh 'azza wa jall; therefore, if the trial takes place without any reminding and without any religious benefit, then the intensity is increased. We thank Allāh 'azza wa jall that the trials we are facing in this land – no doubt they are very bad from what we had pre-9/11 – but in the relative scale of things happening around the world, they are very trivial.
Once, Khabbab ibn Arad, the famous companion, came to the Prophet (sal Allahu alayhi wa sallam) in the early Makkan phase. Do you know who Khabbab is? Khabbab is one of the first ten converts to Islam and was a slave. Khabbab was one of those who was tortured like Bilal, Ammar, and Sumiyyah. He was one of those who was tortured almost to the point of death. His master would take iron and put it in coals and brand his body with it and tell him to leave Islam. Until the day he died, he had scars and burn marks on his body.
Khabbab came to the Prophet (sal Allahu alayhi wa sallam), and the Prophet (sal Allahu alayhi wa sallam) was sitting in the shade of the Kab'ah taking some rest on his back. Khabbab said, “Ya Rasulullah, why don't you ask Allāh to help us? Why don't you make du‘ā’? Why don't you do something? Look at our state. Don't you see what we are in?” The Prophet (sal Allahu alayhi wa sallam) was leaning back, and he came forward and said, “Wallahi, the people before you were tested and tried in manners you could not imagine. It would even happen that one of them would be brought forth and an iron rod or comb would be used to split his body in half, but even that would not prevent him from worshipping Allāh (subhanahu wata'ala). Rather, you are hasty and impetuous and not patient enough. Wallahi, [the Prophet (sal Allahu alayhi wa sallam) swore] this religion will become protected. [When was he speaking? He was speaking when Islam was persecuted and when Muslims didn't even know if they would survive until the next day. He gives a prediction the likes of which nobody could believe.] Wallahi this religion will be protected, and Allāh will fulfill His promise [to the Prophet (sal Allahu alayhi wa sallam) to protect Islam] until a rider [in one version he says, 'until a female rider'] will go from the two cities of Hadramawt to Sana'a [which is in the far places of Yemen], and she will fear nothing of her safety other than the wolf attacking her sheep.”
In other words, religion will be established so securely that they were in Mecca then and eventually even in Yemen, Islam would be prevailing and flourishing and would be so safe and secure that a woman could leave from point A to point B in the fringes of the Islamic land and is not worried about anything because we shall have 'izzah one day. He is telling them: You are worried about the religion? No, don't worry about the religion. Allāh will protect the religion. Worry about yourselves. What have you done? This is really the point of this hadith. Don't think that Islam will go away. No, Allāh 'azza wa jall has promised in the Qur'an: Allāh's Light cannot be extinguished. You cannot extinguish the Light of Allāh 'azza wa jall no matter how much people puff and blow and huff, the religion will not go away. The religion will be preserved.
The question is, what is your relationship with the religion? The question is what have you done to preserve religion in your life? Allāh will take care of the religion, but what have you done and what will you answer to Allāh (subhanahu wata'ala)? This is basically the point of trials and tests. This is the point of fitan because during these times when the pressure increases, the mu'min increases his relationship with Allāh (subhanahu wata'ala). This is exactly why the Prophet (sal Allahu alayhi wa sallam) told us to rush to do good deeds before trials come which prevent you from worshipping Allāh. “Rush to do good deeds.”
In another hadith, he was looking at the city of Madīnah and said, “I see trials will come to this ummah one after the other like the drops of rain fall onto the houses, and no one will be able to save themselves from it.” Trials will come like the drops of rain, meaning quantity and meaning the quality and meaning that everybody will get wet and everybody is going to be affected.
In another hadith, the Prophet (sal Allahu alayhi wa sallam) said, “Every time a trial comes, the believers will say, 'This is too much and I can't bear it. It will destroy me.' But Allāh (subhanahu wata'ala) will give them the patience and they will go over that trial. Then the next one will come. Then they will say, 'This is the one, this is the one that will destroy me!' And so forth one trial after another.” The purpose of this life, brothers and sisters, is not to have a Jannah on this earth. The purpose of this life is to earn the real Jannah. Did you think that you would earn that Jannah by living a Jannah on earth? The purpose of this life is to earn the real Jannah, and that Jannah is earned by showing your dedication to Allāh and by living through trials and testing times having your faith in Allāh 'azza wa jall always rejuvenated and renewed.
Allāh says in the Qur'an, “Alif laam meem. Did mankind think that they would be left alone simply saying that they believe without testing that belief?” Did you think that all Allāh wanted from you was to say, “O Allāh, I am a Muslim. O Allāh, I am a Muslim, don't test me, I am a good guy”? No! Actions speak louder than words. Talk is cheap. This is something that we know in our daily lives and Allāh 'azza wa jall's Sunnah proves this. Did you think that all Allāh wanted to see was that we say we are Muslims? No! “Surely We have tested and tried those before you so that We can see those who are telling the truth from those who are lying.” 'Those who are telling the truth' meaning in their claim to be Muslim and 'those who are lying' meaning in their claim to be Muslim.
So, brothers and sisters, to translate this into reality, let me be as blunt as I can. Anybody who is living through these trials and seeing the increased persecution and seeing all that is happening and yet it is not affecting him, and yet he seems to be oblivious, then be prepared for some more fitnahs coming because it hasn't worked apparently, and because he hasn't got the message. This is just the heat simmering right now, and this is nothing compared to what many other nations as we speak are facing.
Look at our brothers and sisters across the world and what is happening to them. We thank Allāh 'azza wa jall that we still have so much freedom and peace and security in this land, and we will fight on behalf of these freedoms and securities that nobody will take them away from us. These are our God-given constitutional rights, and nobody will take them away from us, but unfortunately, brothers and sisters, as people are encroaching on our rights, to be brutally honest, it is as if we are an apathetic nation and as if we couldn't care less and as if we have no clue about what is going on. Today they are taking away one right, and if we remain quiet, tomorrow it will be more.
Wallahi, brothers and sisters, no other community, no other religion, no other ethnicity could possibly be tried the way we are being tried right now. Nobody could be having a congressional hearing over Italians or Irish or African-Americans or the Hispanics. Everybody would say this is racist. Are you going to call every single Roman Catholic because of what is happening because of some priests and pedophilia? Are we going to blame all of the Roman Catholics and say, “Oh we need to have a congressional hearing about the Roman Catholics because there is a problem with some of their priests?”
Wallahi, no community, no religion, no ethnicity could be given this level of scrutiny and get away with it except for us. Why? Wallahi, there is a spiritual and a realistic, practical element. As for the spiritual, as I said, there is no question there is a strong element of truth there that when these trials happen and when these fitan come, we need to re-establish our relationship with Allāh 'azza wa jall, and that is the purpose of these trials. The point being that if we don't have that relationship with Allāh, we can't move to stage two. Stage one is the spiritual one. Stage one is making sure you understand what is going on here and asking, “Have I earned Allāh's Help? Do I deserve to be helped by Allāh?” If Allāh doesn't help you, believe me, nothing is going to happen. “If Allāh Helps you, no one can possibly win over you, but if Allāh abandons you and humiliates you, who can possibly help you if Allāh has abandoned you?”
The first point, as we said, and it is absolutely valid and 100% true, we need to re-establish that connection with Allāh, and we basically need to be Muslims not just in word but in deed. We need to start reassessing our commitment to Islam. Ask yourself, “How often do I pray? What is my relationship with Allāh even during those prayers? How much charity do I give? Do I really have a merciful and tender heart? Am I really a representative of this religion on this earth?” If the answer to these questions is no, well then the very first step is that we need to make sure that the relationship is there.
Getting on to the second point, and that is the understanding of the worldly means to get things done. Unfortunately, many times our clerics and our imams – and I'm not criticizing all of them, but for some of them, unfortunately this is true – seem to neglect and ignore this side of things. It is as if all of the solutions of the world will happen if you come to the masjid on time and pray regularly. Wallahi, it is very important that you come to the masjid on time and pray regularly, but the world will not change simply by you coming to the masjid. In fact, our Prophet (sal Allahu alayhi wa sallam) didn't just worship in the masjid. He was an activist in every sense of the term, and this is where I think there are elements of truth in both of these perspectives. The Prophet (sal Allahu alayhi wa sallam) didn't just tell the Muslims go worship in your houses and pray and give zakah. He preached and went from tribe to tribe and would go during the Hajj and tell the people to look at what the Quraysh was doing and that the Quraysh were being unjust to him. He was calling out their hypocrisy and preaching to the people and doing what he can to establish his credentials to spread the message of Islam. If that is what the Prophet (sal Allahu alayhi wa sallam) did in his time, and in his time he would approach the elite of the Quraysh openly and privately. He would go to them one on one and try to convince them. If he couldn't convince them of Islam, at least he would convince them that he should have the right to preach this message and that he was a Qurayshi and a citizen of Mecca. This is basically what he is saying: “I am a member of your tribe. Why am I not allowed to preach this message?” When they finally prevented him from preaching, he would then go to the other tribes and say, “My own people have prevented me from speaking the truth, will you allow me to come to your land and speak the truth?” subḥānAllāh, if he could do this in his time, wallahi, the exact equivalent in our times is to get involved in the political process and to get involved in the media and to communicate and preach. This is exactly what the Prophet (sal Allahu alayhi wa sallam) did in Mecca.
The fact of the matter, as we all are so painfully aware, is that our sense of apathy and our sense of not raising a finger is one of the ultimate causes of us being in this situation. Brothers and sisters, we need to understand the way that this country works. It's not rocket science. Our taxes are used to pay our representatives. Our representatives are our spokespersons and our servants and are people who should represent us. We don't understand this point. They are not people that we need to look up to in the sense that they are our bosses. No! Wallahi, they are our servants in the sense that they are taking from our taxes and are supposed to represent us, not just in the state level but in the national level and in the Congress and Senate.
When things like this happen, if an entire community got together and said, “Look, you are supposed to be our Congressman. Do something about this. If you don't, we don't think you represent us, and we are going to get somebody else in office next time. We are not going to vote for you.” Voting speaks. It does! It is the language of politicians. Going to the people publicly and privately and spreading our message through the media – we all need to become ambassadors of our faith. Brothers and sisters, we can't pass the buck to somebody else. There is nobody else!
If you as a Muslim are not going to live up to your responsibility and are going to say, “Oh, let somebody else do it.” There are only so few of us in this land. What is the percentage? 2%? 3%? Some people even say 1%. No doubt we are very, very miniscule of a percentage in this land. If this 2% wished to pass the buck on and say, “Not me, I'm too busy with my life and too busy with my earnings and too busy with my job,” who do you think will fight for your rights if you are not going to fight for them?
Brothers and sisters, there is no magic solution to the problem. There is no easy way out. Look at the struggles of other nations and people and the struggles of other indigenous Americans, whether they be African American or people of other faiths that were considered to be non-mainstream, every one of those communities – we are here in Memphis, one of the lands of the civil rights movements, and we should learn from this. Do you think that the leaders of the civil rights movement just sat back and said, “Oh tough luck, we have to sit at the back of the bus. May God help us but what can we do, they are the majority.” Is that how they acted? Or did they understand: we need to mobilize, we need to show the people we are human beings, we need to show the people there is nothing wrong with us, we deserve the same rights as they do. It was difficult, and there were sacrifices involved. People did not like it in the beginning, but in the end, look at it. By and large, the civil rights movement is one of the most successful movements for championing rights in this country compared to any other movement.
How did they do it? Wallahi, they didn't have mega-million bucks. They didn't have the clout and the power that perhaps other groups might have, but they had a vision. As Martin Luther King, Jr. said, they had a dream. They persisted in spreading that dream. They persisted in inspiring people of all faiths and of all religions to come and rally behind their dreams. Slowly but surely, bit by bit, eventually they won the people over. Why? Because at the end of the day, humanity overall is good.
Wallahi, brothers and sisters, it is difficult to hate. It is difficult to hate. If the average American hates Islam, it is because he does not know what it is. If he has this fear, it is because he has never met a practicing Muslim. Why? Because the Muslims in his workplace – me and you – are too scared to tell him what our religion is. Me and you – we haven't done our job. If every American actually knew who we are and interacted with us, they might not agree with our theology and might not agree with praying five times a day and this and that, but they wouldn't be scared of us and wouldn't hate us and wouldn't be stereotyping us. There is a natural fear that people have of a minority they are not familiar with. It is natural to be at some point racist or stereotypical. The job is then on us as well to counter that racism and to counter that stereotyping.
The question is very blunt: what have I done and what have you done to counter that stereotyping? Perhaps you are not going to be interviewed on the media. Perhaps you are not going to speak to Congress, but wallahi, brothers and sisters, nobody will come to your office other than you. Nobody will interact with your circle of friends other than you. Do not trivialize your role in all of this because the circle of friends that you have and the circle of acquaintances that you have and your area of influence, no other human being could take your place in that. Think about it! Stop daydreaming about grandiose solutions. That is not going to happen! No one person is going to come and snap his fingers and solve the problem. The solution is going to be bit by bit, slowly but surely. Me and you. We come together. We do what we can with our elected officials and with our state congressman and with our congressmen elected in Washington and with our senators. Additionally, what we can with our friends and neighbors. If we are interviewed by the media, alḥamdulillāh. If not, as I said, your circle of friends and acquaintances is unique to you. Nobody can take that responsibility away from you. You can't pass the buck – that is your buck and your responsibility.
Brothers and sisters, many of you here came from other lands to this country. Many of you might not have thought of settling. Maybe you came to study. Maybe you came to spend five or ten years. The fact of the matter is, now we are a part of this land. Now we need to stop thinking about 'back home' because home is not where your grandfather was born, but it is where your grandson will die. That is where home is. This land is now home for us. I speak as a person born and raised here. I have no attachment to any other land. This is my country. This is my land. I know where my father and mother came from, but what connection does that land have with me? This is my land and country. For those of you who emigrated from other lands, you need to understand that every one of your children is thinking like I am thinking. Your own children's and grandchildren's lives and religion is at stake here. I cannot emphasize this enough.
Brothers and sisters, what we are seeing now, we were hoping that from 9/11 to now things would get better and hoping that ok, 9/11 happened and was a very big tragedy, but America should be educated about Islam and Muslims. Unfortunately, we have not seen such xenophobia and racism since 9/11, and things don't seem to be getting better, but they seem to be getting worse.
Each and every one of us, brothers and sisters, has a role to play. Don't trivialize that role, and don't pass it on because nobody else can take your responsibility. And you know what? At the end of the day – let me get back to the spiritual side – even if the situation gets worse and even if you weren't able to cause a cataclysmic change and correct the whole world for the better, if you tried your best and you strove to be a good Muslim and you gave that vision of Islam to your friends and neighbors, on the Day of Judgment, you can stand with humility and pride and say, “Oh Allāh, maybe I didn't change the world, but I tried my best and I did what I could.” Allāh 'azza wa jall will judge you based upon what you have done and based upon what you have accomplished and based upon your capabilities and skills If you did the best that you could, then alḥamdulillāh, Allāh will give you the best that you deserve.
May Allāh (subhanahu wata'ala) make us amongst those who strive for this religion and who perfect our Islam and who show it the best way possible. May He make us the best ambassadors and the best role models that this ummah has ever seen. āmīn.[Second Part]
Brothers and sisters, of course my specialty and my expertise is more on the spiritual side, so I must concentrate more on this because that is who I am. No doubt we need help from those involved in the political process and the media as well, but let me conclude the khutbah by going back to the paradigm that I am more comfortable with and that is the spiritual side.
Our Prophet (sal Allahu alayhi wa sallam) suffered more than we could ever suffer. He bore the brunt of that pain and humiliation and stereotypes and tactics with the dignity and maturity that made him the best role model for us. Outwardly, you could never tell that he was affected. Outwardly, he bore it like a man with ultimate dignity. Allāh revealed in the Qur'an something in his heart. In the Qur'an in the conclusion of Surah Al-Hijr, Allāh (subhanahu wata'ala) says, “And of a surety We know that what they say about you causes you a lot of grief and pain.” The Prophet (sal Allahu alayhi wa sallam) didn't show it. He would not want to show it to us. Why would he? Allāh revealed in the Qur'an from above the seven heavens, and He told us the inner thinking and the inner mechanism and the heart and soul of the Prophet (sal Allahu alayhi wa sallam). He said, “We know that your heart is grieved. We know that you find it difficult what they say about you.” His humanity is being shown here. Our Prophet (sal Allahu alayhi wa sallam) wasn't super-human. Wallahi, if anybody insults us, we go to bed hurt and thinking 'how could he say this about me.' When he insults our religion and when he insults our God and our Prophet, our entire minds are thinking what are we going to do about it. Our Rasulullah (sal Allahu alayhi wa sallam) was no different. When they insulted him and when they ridiculed him and said what they said about him, outwardly you thought māshā'Allāh nothing is happening, but inwardly, Allāh revealed, “We know it hurts you. We know you find your heart constricted and you cannot breathe normally.” His humanity is shown.
What does Allāh tell him to do in response to that? Wallahi, this is exactly what we need to think about. Our Prophet is being smeared and stereotyped. Our religion is being characterized by negative adjectives. Our God is being mocked. It's a sign of īmān to feel hurt. It is a sign of īmān to think, “A'udhu billah. La hawla wa la quwwata illa billah.”
But what is the response? What did Allāh tell him to do? Listen to this. “Praise your Lord.” When they make fun of you, don't even respond; you have better things to do. When they make fun of you, praise your Lord. “Fall down in prostration.” You have a better thing to do with your life and that is to worship Allāh 'azza wa jall. If they don't understand and if they are wasting their lives trying to extinguish the Light of Allāh, you have a better goal. You have a higher cause and that is the worship of Allāh 'azza wa jall, so when they do this to you, as a response to that, praise Allāh and fall down in sajdah. “…And continue worshiping your Lord until death comes to you.” The more they increase in their attacks and the more they make fun of you and ridicule you, you need to maintain your dignified appearance and increase in your worship of Allāh 'azza wa jall. This is exactly what the Qur'an has told no less a figure than our Prophet Muḥammad (sal Allahu alayhi wa sallam); therefore, how about me and you? How about me and you?
When we see what is happening around us, when our Prophet (sal Allahu alayhi wa sallam) was being rebuked and being cursed in the most vulgar manners, wallahi our bloods boil, and they should boil, but what is the response? What should we do? Firstly – and as I said, let's not ignore the second step – the first thing is to increase our tasbeeh, increase our sujud, increase our ibadah. We cannot move to level two and cannot start doing anything else until we have perfected this.
Brothers and sisters, the fact of the matter is – and let me be as brutal as I can – hardly ever before has our Prophet (sal Allahu alayhi wa sallam) been ridiculed and been made fun of at the global level that he is being made fun of now. Hardly ever have people written and drawn diagrams and done this and that about him the way that it is being done now. Because of the internet, because of the media, and because of the videos, every small incident is being spread across the world.
My question to myself and to you is: Has that caused you to increase your tasbeeh, to increase your sujud, to increase your ibadah? Has it done anything of that? Because this is exactly what the Prophet (sal Allahu alayhi wa sallam) is being told. No doubt, we have to move to level two, and no doubt we have to get verbal, and no doubt we have to speak, and no doubt we have to defend and write, but that is level two.
Level one is the fundamental point. We need to make sure that we have earned and have deserved and striven to please Allāh so that Allāh will bless us when we get to level two. The fact of the matter is, brothers and sisters, that many of us seem to be completely unaffected by what is going on. The bottom line is, if you remain unaffected now, then wait for more to happen even yet. If you are affected now and it causes you to change for the better, then alḥamdulillāh. alḥamdulillāh, even if you can't change the world, you have changed yourself, and at the end of the day, when all is said and done and when you are resurrected in front of Allāh, if you have changed yourself for the better, you have gained everything and that is all you need to gain.
May Allāh (subhanahu wata'ala) make us amongst those who are of the saliheen, the righteous. āmīn.