In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said: And because of the [destructive effects of rebellion and fighting during fitna], Ahlus Sunnah established that fighting must be abandoned due to the authentic narrations reported- [about this affair]- from the Prophet [sallal-laahu-alayhi-wasallam]. So, they began to mention this in the [books] of creed, commanded [the Ummah] to exercise patience when faced with the tyranny of the rulers and to refrain from fighting against them.
Whoever contemplates on the authentic established narrations reported from the Prophet [sallal-laahu-alayhi-wasallam] regarding this affair and examines them thoroughly – in the manner that the people of clear-sightedness examine them – will know that what has been transmitted in the Prophetic texts of the Sharee’ah is the best in all affairs. So, due to this when Al-Husayn wanted to go to the people of Iraq after they wrote him many letters, the virtuous people of knowledge -such as Ibn Umar, Ibn Abbaas and Abu Bakr Ibn Abdir Rahmaan Bin Haarith Bin Hishaam- told him not to go, and they were convinced that he would be killed. Some of them even said: ‘’I place you in Allaah’s Trust [to protect you from] being killed’’. And some of them said: “Had it not been for [fear of dishonouring or disgracing you], we would have restrained and prevented you from going”. So, they advised him sincerely regarding this affair – out of seeking after his wellbeing and that of the Muslims.
Indeed, Allaah and His Messenger command rectification and not corruption; but a person sometimes holds a correct opinion and a wrong one at other times. So, what those people [i.e. Ibn Umar, Ibn Abbaas, Abu Bakr Ibn Abdir-Rahmaan Bin Haarith Bin Hishaam (radiyallaahu-anhum)] said to him [i.e. al-Husayn (radiyallaahu-anhu)] became manifest [i.e. that they feared for his life]. There was no benefit in [travelling to Iraq to fight]- neither a religious nor worldly benefit and thus those oppressive transgressors were able to gain the upper hand against the grandson of Allaah’s Messenger (sallal-laahu-alayhi-wasallam) until they murdered him. This shows that what the Prophet [sallal-laahu-alayhi-wasallam] commanded – in relation to exercising patience when faced with the tyranny of the rulers and to refrain from rebelling against them- is the most beneficial of all affairs for the people. Listen to audio- (only fifteen minutes)- about how the shia betrayed al Husayn https://safeshare.tv/x/MdsrmMzdTj Also visit link: Everything You Need to Know About The History and Doctrine of The Rafidi Shia Backstabbers And Exposition of Rafidi State Propaganda Against the People of Tawheed and Sunnah http://www.shia.bs/index.cfm
This is why the Messenger [sallal-laahu-alayhi-wasallam] praised Al-Hasan, saying: “Indeed, this son of mine is a Sayyid [i.e. a noble] and may Allaah make peace between two big groups of Muslims through him’’. He [sallal laahu alayhi wasallam] neither praised anyone for fighting in times of fitna nor due to rebellion against the rulers. Al Bukhaari [rahimahullaah] reports from Al Hasan Al Basri [rahimahullaah] who reported that Abu Bakr [radiyallaahu-anhu] said that he heard Prophet [sallal-laahu-alayhi-wasallam] saying on the pulpit whilst Al-Hasan [radiyallaahu-anhu] was by his side, and the Prophet [sallal-laahu alayhi-wasallam] was looking once at the people and once at Al-Hasan, saying: “Indeed, this son of mine is a Sayyid (i.e. a noble) and may Allaah make peace between two big groups of Muslims through him’’[Bukhaari Number 2704].
So, the Prophet informed us that Al-Hasan is a Sayyid [a noble one] and what the Prophet said became a reality- that Allaah brought about peace between two big groups of Muslims through him. This clarifies the fact that bringing about reconciliation between the two groups was something desired, praiseworthy and loved by Allaah and His Messenger. And what Al Hasan did is one of his greatest virtues and [a proof of his] high status. Had it been that fighting [during fitna] is obligatory or recommended, the Prophet [sallal-laahu-alayhi-wasallam] would not have praised anyone for abandoning an obligation or a recommendation.
Source: An Excerpt from Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-taw’iyah’ pages 30-33 slightly paraphrased