The scholar  Abdur Rahmaan ibn Nasir as Sa’dee rahimahullaah said about the statement of Allaah, the Most High:

<<No fruit emerges from its covering nor does any female become pregnant nor give birth to offspring except by His knowledge.
And on the Day when He will call them, “Where are My partners?” they will say, “We inform you that none of us bears witness.”>>
(Soorah al Fussilat (41) aayah 47

So no fruit emerges from any tree except that He is has detailed knowledge of it.

…nor does any female become pregnant – from the children of Adam, or other than them from the different types of animals, except with His knowledge.

nor give birth to offspring except by His knowledge – so how can the people of shirk equate with Him, He the Most High,  that which has no knowledge nor hearing nor seeing?

And on the Day when He will call them – meaning those people who make shirk with Him, on the Day of Resurrection, rebuking (them) and making manifest their lie. So He will say to them:

Where are My Partners? – those whom you claimed were My partners, such that you worshipped them, and argued over that, and showed enmity to the Messengers on account of them?

they will say – affirming the falsity of taking them (the false deities) as objects of worship and partners along with Allaah

We inform you that none of us bears witness – meaning we inform you, O our Lord, and bear witness upon us, that not one of us testifies that taking them as objects of worship and partners was something correct. So now all of us go back to (believing in the) falsity of worshipping them, and we declare ourselves free of them.

(Tafseer ul Kareem ir Rahmaan  of as Sa’dee rahimahullaah, translated by Nasser ibn Najam)

With regards to the reason why the reason why yawm ul qiyaamah (the Day of Standing) is so called,  Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

And it is called yawm ul qiyaamah for three reasons:

1) The qiyaam (standing) of the people from their graves, as per His statement, He the Most High:

The Day when the people will stand before the Lord of all the Creation.
Soorah al Mutaffifeen (83)

2) The qiyaam (standing) of the witnesses, as per His statement, He the Most High:

We will indeed make Our Messengers victorious and those who truly believed in the life of this world; and the Day when the witnesses will stand forth.
Soorah Ghaafir (40) aayah 51

3) The qiyaam (establishment) of justice, as per His statement, He the Most High:
 
And We shall set up Balances of Justice on the Day of qiyaamah.
Soorah al Anbiyaa (21) aayah 47

(Al qawl ul mufeed (2/118) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)

 The scholar  Abdur Rahmaan ibn Nasir as Sa’dee (died 1376 AH (1955 CE))rahimahullaah said about the saying of Allaah, the Most High:

<<All praise is for Allaah, the Rabb of all the Worlds.>>
(Soorah al Faatihah (1) aayah 1)

“the Rabb (Lord and Nurturer) of all the Worlds” – and His tarbiyyah (nurturing) of His creation, He the Most High, is of two types: general and specific.

So the general type is His creating the creation and giving them provision and guiding them to that which contains benefits for them, that which allows them to survive in this worldly life.

And the specific type is His tarbiyyah of His beloved and dutiful servants; so He nurtures them with true faith and He grants them the success to attain it, and He completes it for them. And He repels away from them those things which act as diversions and impediments and obstructions between them and it.

And its reality is that it is tarbiyyah of being granted success in attaining every good and protection from every evil.

(Tayseer ul Kareem ir Rahmaan  of as Sa’dee rahimahullaah p39,  translated by Nasser ibn Najam)

With regards to the ma’iyyah of Allaah (Allaah’s being “with” someone) Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

The ma’iyyah is divided into two types: that which is general and that which is specific.

And the specific is (sub) divided into two types: that which is restricted to a person and that which is restricted to a description.

As for the general, then this includes everyone – from the believer and the disbeliever, the righteous one and the wicked one. And the proof for it is His statement, He the Most High:

And He is with you wherever you are.
Soorah al Hadeed (57) aayah 4

As for the specific (type) restricted to a description: then an example is His statement, He the Most High:

Allaah is indeed with those who have taqwaa (by fearing Allaah with regards to His prohibitions and His punishment) and those who are muhsinoon (people who perform their worship of Allaah in a fine manner and work to bring benefit to the creation from every aspect).
Soorah an Nahl (16) aayah 128

As for the specific (type) restricted to a particular person: then an example is His statement, He the Most High, about His Prophet sall Allaahu ‘alaihi wa sallam :

When he said to his companion (Aboo Bakr), “Do not grieve; indeed Allaah is with us.”
Soorah at Tawbah (9) aayah 40

And He said to Moosaa and Haaroon:

I am indeed with the two of you, hearing and seeing.
Soorah TaaHaa (20) aayah 46

And this (ma’iyyah restricted to a person) is more specific than that which is restricted to a description.

So the ma’iyyah is of levels: that which is general and unrestricted, and that which is specific and restricted to a description and that which is specific and restricted to a person.

So the most specific of the types of ma’iyyah is that which is restricted to a person, then that which is restricted to a description, then that which is general.

The ma’iyyah which is general necessitates (Allaah’s) encompassing the creation with knowledge and ability and hearing and seeing and authority, and other than that from the meanings of His Ruboobiyyah.

And the ma’iyyah which is specific, with its two types, necessitates (along) with that nasr (aiding) and ta-yeed (giving support).

(Sharh of waasitiyyah of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p387, translated by Nasser ibn Najam)

Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah comments on the meaning of "ta-weel"  in his explanation of al ‘Aqeedah al Waasitiyyah:

“Not all ta’weel is blameworthy. The Prophet sall Allaahu ‘alaiyhi wa sallam said:
O Allaah, grant him understanding of the religion, and teach him the          ta-weel.
(Reported by al Bukhaaree in the Book of Wudhoo and by Muslim).

And Allaah, the Most High, said:
And none knows its ta-weel except Allaah and those firmly grounded in knowledge.
Soorah aale ‘Imraan (3) aayah 7

So He praised them due to their knowing the ta-weel.

And not all ta-weel is blameworthy, because ta-weel has several meanings.

It can have the meaning of tafseer (explanation).

And it can have the meaning of the end result and final outcome.

And it can have the meaning of taking a word away from its apparent meaning… and this type can be divided into that which is praiseworthy and that which is blameworthy. So if there is a proof to support it, then it is a praiseworthy type and it is in fact from the first type (of ta-weel mentioned above) and this is tafseer (explanation). And if there is no proof to support it, then it is blameworthy and it falls under the category of tahreef (distortion) and not under the category of ta-weel.

(Sharh al ‘Aqeedah al Waasitiyyah p70-71, translated by Nasser ibn Najam)

And from those days on which it is legislated in the Sunnah to fast is the day of ‘Arafah and the tenth day of the month of Muharram – as per the hadeeth of Aboo Qataadah radi Allaahu ‘anhu that the Prophet sall Allaahu ‘alaihi wa sallam was asked about fasting the Day of ‘Arafah. He said:

It expiates for the past year and the coming one.

The past one – meaning that which has finished, because the Day of ‘Arafah is in the last month of the year. And (it expiates for) the coming one. So it expiates for two years.

And he was asked about fasting on the Day of ‘Aashooraa (the tenth of Muharram) - he said:

It expiates for the past year.

So it is lesser in reward than fasting the Day of ‘Arafah. And along with that it is befitting that (the person) fast the ninth along with the tenth because the Prophet sall Allaahu ‘alaihi wa sallam said:

If I were to remain (alive) until the coming year, I would certainly fast the ninth. [1]

Meaning – along with the tenth.

And because he commanded that a day before it or a day after it be fasted, to be different to the Jews – because the Day of ‘Aashooraa- - the tenth of Muharram – is the day on which Allaah saved Moosaa and his people. And He drowned Fir’awn and his people. So the Jews used to fast it, out of gratitude to Allaah for this tremendous blessing , that Allaah saved His army and vanquished the army of Shaytaan. He saved Moosaa and his people and destroyed Fir’awn and his people. So it was a tremendous blessing.

And therefore when the Prophet sall Allaahu ‘alaihi wa sallam arrived in al Madeenah, he found the Jews fasting the Day of ‘Aashooraa-, so he asked them about that. They said, “This is the day Allaah saved Moosaa and his people, and Fir’awn and his people were destroyed. So we fast it, out of gratitude to Allaah.”

So he said:

We have more right to Moosaa than you do. [2]

Why was this? Because the Prophet sall Allaahu ‘alaihi wa sallam and those with him had the best claim out of the people to the previous prophets.

Indeed those from the people who have the best claim to Ibraaheem are those who followed him, and this Prophet and those who believed. And Allaah is the Protector and Helper of the Believers.
[Soorah aale ‘Imraan (3) aayah 68]

So Allaah Messenger sall Allaahu ‘alaihi wa sallam had more right to Moosaa than the Jews did because the Jews disbelieved in him and disbelieved in ‘Eesaa and disbelieved in Muhammad.

So he fasted it and commanded the people to fast it, except that he commanded that they differ from the Jews - those who only fasted the tenth day - such that we fast the ninth, or the eleventh, along with the tenth – or (all) three.

Therefore some of the people of knowledge, such as ibn ul Qayyim and other than him,
mentioned that the fasting of ‘Aashooraa is of three categories:

1) that (the person) fast ‘Aashooraa and the ninth – and this is the best of the types

2) that he fast ‘Aashooraa and the eleventh – and this is less (virtuous) than the first

3) that he fast ‘Aashooraa alone. And some of the scholars disliked this because the Prophet sall Allaahu ‘alaihi wa sallam commanded being different from the Jews. And some of the scholars allowed this as a concession.


References:

[1] Reported by Muslim (1134) and ibn Maajah and Ahmad in his Musnad.
[2] Reported by al Bukhaaree (3943) and Muslim and Aboo Daawud.


(Sharh Riyaad us Saaliheen (3/464) (Dar ul Kutub il ‘Ilmiyyah, Beirut) of Shaykh al ‘Uthaymeen rahimahullaah; translated by Nasser ibn Najam)

And in the hadeeth:

"Fast on the day of 'Aashooraa, and oppose the Jews, fast a day before it, or a day after it."

At-Tahaawee and al-Bayhaqee, and its chain of narration is authentic - refer to "Saheeh ibn Khuzaimah" (2095)

[quoted in al-Mawsoo.at-ul-Fiqhiyyah of Husain al-'Awaa.ishah - vol 3, p 260;
translated by 'Adnaan ibn Salman]

JEDDAH – Sheikh Abdul Aziz Bin Abdullah Aal Al-Sheikh, Grand Mufti of the Kingdom, has said the day of fasting for Ashoura, Muharram 10, falls on Tuesday, Dec. 6. Sheikh Aal Al-Sheikh called this a way out of arguments that the crescent was not sighted to mark the beginning of Muharram. He said Saturday therefore was the last day of Dhul Hijjah and Sunday the first of Muharram. Hence, the 9th and 10th of Muharram – days on which Muslims are recommended to fast – fall on Monday (Dec. 5) and Tuesday (Dec. 6) respectively.

(from the Saudi Gazette)

NB: this has also been confirmed on Sh Fawzaan's website (click here)

With regards to the conditions necessary for ruqyah to be permissible, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

The first: that (the person) hold as his ‘aqeedah that it (the ruqyah) does not bring benefit in and of itself, instead of Allaah (bringing the benefit).

For if he holds as his ‘aqeedah that it brings benefit in and of itself to the exclusion of Allaah, then this is prohibited without doubt.

Rather he (should) hold as his ‘aqeedah that it (the ruqyah) is a means, which does not bring benefit without the permission of Allaah.

The second: that it (the ruqyah) not be from that which opposes the Legislation, just as (would be the case) if it were to contain calling upon other than Allaah or seeking deliverance from the jinn or whatever resembles that.  Then it would be something prohibited without doubt.

The third: that it (the ruqyah) be something intelligible and known. For if it  is from the types of tilasm (talismanic mysterious words) and trickery then it is not permissible.

(al qawl ul mufeed (1/187) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p205 - translated by Nasser ibn Najam) 

SUPEROGATORY FASTS:

…

2 & 3. The day of `Arafah- for other than the person performing Hajj, and 
`Aashooraa· and the day before it:

…

And from Aboo Ghatafan ibn Tareef al-Murree who said: I heard Ibn `Abbaas - radiyallaahu anhumaa- say: When Allaah’s Messenger (sallAllaahu'alaihiwasallam) fasted the day of `Aashooraa. and commanded that it should be fasted, they said: ‘O Messenger of Allaah! It is a day which is venerated by the Jews and the Christians!’ So Allaah’s Messenger (sallAllaahu'alaihiwasallam) said: “Then next year, if Allaah wills, I shall fast the ninth day.” However the next year did not come before Allaah’s Messenger (sallAllaahu'alaihiwasallam) had passed away.[4]

[Taken from al-Wajeez by Abdul-Azeem Badawee, translated by Abu Talhah rahimahullaah]

_________

[4] Saheeh: Saheeh Abee Daawood (2136); Muslim (2/797/1134), Aboo Daawood (7/110/2428).