Concerning Rallies and Protests in Pakistan
Bismillah, All praise belongs to Allah and may the prayers and blessings of Allah be upon Prophet Muhammad sallalahu ‘alayhe wasallam, his family and companions.
As salaamu ‘alaykum wa rahmatullah
I wish to present a few words relating to the recent situation in Pakistan, may Allah protect it and all the other Muslim countries from actions of shirk and innovations.
With the current situation of Pakistan and the lawyers calling for people to go out in protests, I sincerely advise those of you who are in Pakistan to stay away from all these protests, rallies and the like because all of these are not from Islaam. Rather, Islaam does not call to all these things because they bring about more bloodshed and cause enmity between the ruler (in this case, Musharraf) and those who are under him (in this case, the people of Pakistan). Had this been a way to bring about proper rectification between the ruler and those who are under him, then surely, this would have been done by the Companions and those who preceded them.
Islaam was sent to preserve life, honor and the wealth of the people. So when the Muslims call the people to take part in riots and rallies, it defeats the purpose for which Islam was sent with. Because, when rallies and riots take place, the lives of the people are not safe. And the wealth of the people is not safe, nor their honor and dignity. Rather, at these times, it is upon us to be patient just like the Prophet sallalahu ‘alayhe wasallam was patient when the Ka’bah was surrounded by 365 idols that the Mushrikoon used to worship.
And by Allah, we will not see rectification in Pakistan or in any other Muslim country unless we return to our religion. And by a return to the religion means, that we worship Allah as He deserves to be worshipped; with the correct actions and correct intentions. That we make all our worship sincerely for Him subhana wa ta’ala and that we remain far away from all types of shirk (associating partners with Allah). It is no surprise that calamities have afflicted the Muslim Ummah when we see so many Muslims involved in acts of shirk, in Pakistan and in other places, and acts of innovation that oppose the Sunnah.
We see Muslims turning to those who are dead in the graves, rather than turning to Allah the Most High for their needs alone. We see the people calling upon Muhammad and his family, rather than calling upon Allah alone. And when it comes to acts of worship, we see so many innovations being practiced.
May Allah bless you all, below are some statements from Imaam al-Barbaharee who came after the third generation of Muslims and he learned from some of the senior students of Imaam Ahmed rahimahullah.
Imaam al-Barbahaaree said:
“And that we do not contend with or attempt to take away the command from those assigned with it (i.e., the rulers) due to the saying of the Messenger: “There are three things towards which the heart of a Muslim never shows hatred or rancour:
1. Making ones action sincerely for the sake of Allaah,
2. Giving obedience to the rulers (wulatul-amr) and
3. Sticking to the group (jamaa’ah) for verily, their supplication encompasses those who are behind them (i.e. those whom they rule over).” 
This is confirmed in His saying:
“O you who believe! Obey Allaah and obey the Messenger, and those of you (Muslims) who are in authority”.
And that the sword is not to be raised against (any of) the Ummah of Muhammad (sallallaahu alaihi wasallam).
And al-Fudayl said, “If I had a supplication that would be answered, I would not make it except for the leader (imaam) because when the leader becomes righteous, the towns and servants become safe and secure.”
Ibn al-Mubaarak said (in reference to the above saying of al-Fudayl), “O teacher of goodness, who would show boldness towards this besides you?”
[End of the words of Bukhaaree]
Imaam al-Barbahaaree (d. 329H) also said, “Whoever rebels against a Muslim ruler is one of the Khawaarij, has caused dissent within the Muslims, has contradicted the narrations and has died the death of the days of ignorance.” (Sharhus-Sunnah [p.42])
The Khawaarij are a group who first appeared in the time of ‘Alee. They split from his army and began the grave innovation of takfeer (declaring Muslims, rulers or the ruled, in their view guilty of major sins, to be unbelievers). The Prophet s warned against them in many authentic ahaadeeth, “They are the dogs of Hellfire” .
He also informed us that they would continue to appear until the end of this world, saying, “A group will appear reciting the Qur’aan, it will not pass beyond their throats, every time a group appears it will be cut off, until the Dajjaal appears within them.” 
Imaam Al-Barbahaaree (d.329H) also said, “It is not permissible to fight the ruler or rebel against him even if he oppresses. This is due to the saying of the Messenger of Allaah to Aboo Dharr al-Ghifaaree, “Have patience even if he is an Abyssinian slave,”  and his saying to the Ansaar, “Have patience until you meet me at the Pool,” (reported by Bukharee from Usayd ibn Hudayr). There is no fighting against the ruler in the Sunnah. It causes destruction of the Religion and the worldy affairs.” Sharh-us-Sunnah, (p. 43).
It is authentically reported from the Messenger (sallallaahu alaihi wasallam) in the hadeeth of ‘Iyaad ibn Ghunum who said, “The Messenger of Allaah s said, “Whoever desires to advise the one with authority then he should not do so openly, rather he should take him by the hand and take him into seclusion (and then advise him). And if he accepts (the advice) from him then (he has achieved his objective) and if not, then he has fulfilled that which was a duty upon him.”  Reported by Ahmad (3/403) and Ibn Abee ‘Aasim (2/521) with a saheeh isnaad.
And it is also related by Ibn Sa’ad in Tabaqaatul-Kubraa (7/163-165): A group of Muslims came to al-Hasan al-Basree (d.110H) seeking a verdict to rebel against al-Hajjaaj . So they said, “O Aboo Sa’eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and that?” So al-Hasan said, “I hold that he should not be fought. If this is the punishment from Allah, then you will not be able to remove it with your swords. If this is a trial from Allaah, then be patient until Allaah’s judgment comes, and He is the best of judges.” So they left al-Hasan, disagreed with him and rebelled against al-Hajjaaj - so al-Hajjaaj killed them all. 
About them al-Hasan used to say, “If the people had patience, when they were being tested by their unjust ruler, it will not be long before Allaah will give them a way out. However, they always rush for their swords, so they are left to their swords. By Allaah! Not even for a single day did they bring about any good.”
2. This hadeeth has been reported from a group among the Companions and see Sunan at-Tirmidhee (no. 2657), al-Musnad (4/80, 82 183), ‘Jami’ ul-Usool (1/265) and Majma’uz-Zuwaa’id (1/137-139).
3. Reported from Ahmad and it is saheeh
4. Reported from Ibn Maajah and it is hasan.
5. Reported from Muslim
7. When changing the evil of the rulers, then this should be done by the scholars and not openly as is mentioned by a clear hadeeth of the Prophet, “When you wish to correct the sultan then take him by the hand in secret and advise him.” [Aquidah at-Tahawiyah]
8. He was ath-Thaqafee, and is well known. Adh-Dhahabee said in Siyar A’laam in-Nubalaa (4/343) at the end of his biography, “We revile him and do not love him, rather we hate him for Allaah. He had some some good deed, but they are drowned in the ocean of his sins, and his affair is for Allaah!”
The Prophet Muhammad (sal allaah ‘alaihi wa sallam) told us, “There will come leaders who will not follow my guidance and not follow my Sunnah. There will be among them men who will have the hearts of devils in the bodies of humans.” (The Companion) asked, “What shall I do, O Messenger of Allah, if I reach that?” He replied, “You should hear and obey the ruler, even if he beats your back and takes your money; then still hear and obey.” [Saheeh Muslim]
And Ibn ‘Abbas narrated that the Prophet (salAllaahu ‘alayhi wasallam) said, “Whoever disapproves of something done by his ruler, then he should be patient, for whoever disobeys the ruler even a little (a span) will die as those who died in the Pre-lslamic Period of Ignorance. (i.e. as rebellious Sinners).” [Bukhari]
Ziyaad ibn Kusaib al-Adawiyy said, “I was with Abu Bakrah beneath the minbar (pulpit) of Ibn ‘Aamir. He was giving a speech and was wearing a fine garment. So Abu Bilal said, ‘Look at our ameer wearing the garment of the disobedient.’ Then Abu Bakrah said: Be silent. I heard the Messenger of Allah (sallAllaahu a’alyhi wa sallam) say, ‘Whoever demeans the sultan (ruler) of Allaah upon the earth, Allaah will humiliate him.’ “
Shaikh Saalih ibn ‘Uthaimeen (rahimahullah) said, “So when speaking about the king by backbiting, giving him advice in the open and publicizing (his faults), when that is (but) humiliation of him, that humiliation for which Allaah has threatened the one who does it with humiliation and debasement, then there is no doubt that it is obligatory to carefully observe what we have mentioned - that he should desire to give advice in secret and other such things. This being for the ones who are capable of advising them, from among the scholars, those who visit them and mix with them, and by whose advise they find benefit, as opposed to those besides the (scholars)….” (Maqaasidul-Islaam, p. 393)
Imaam an-Nawawi (rahimahullaah) said, “And as for revolt - meaning against the rulers - and fighting them, then it is haraam by unanimous agreement (Ijmaa’) of the Muslims, even if they are sinful oppressors. And the hadeeth are abundantly overwhelming with the meaning that I have mentioned. And Ahl us-Sunnah are united that the ruler is not to be removed, on account of his sinfulness. As for the angle that has been mentioned in some of the books of fiqh of some of our associates, that he is to be removed, and which is quoted from the Mu’tazilah, then this is an error on behalf of the one who says it and is in opposition to the Ijmaa’. And the Scholars have said that the reason for the absence of his removal and the forbiddance of revolting against him is due to what arises from that of tribulations, and shedding of blood, and also corruption that is evident. Hence, the harm from his removal is greater than from him remaining in place.” [Sharh Saheeh Muslim (12/229)]