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)

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) 

With regards to the statement of the Prophet sall Allaahu ‘alaihi wa sallam about the 70, 000 people who will enter Paradise without reckoning or punishment that they are people who “do not seek ruqyah”, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

So if someone comes to a person who will perform ruqyah upon him, and he does not prevent him (from performing ruqyah on him) then this does not oppose his (sall Allaahu ‘alaihi wa sallam) saying:
And they do not seek ruqyah.
Because there are three levels.

The first level: that (the person) seeks for someone to perform ruqyah (upon him) - and this person has missed out on kamaal (completeness).

The second level: that he does not stop someone from performing ruqyah (upon him); and this person has not missed out on completeness because he did not seek ruqyah nor request it.

The third level: that he prevents the one who is to perform ruqyah upon him , and this is in opposition to the Sunnah. For the Prophet sall Allaahu ‘alaihi wa sallam did not prevent ‘Aaishah from performing ruqyah upon him. And likewise the Companions did not prevent anyone from performing ruqyah upon them because this does not affect (a person’s) tawakkul (reliance upon Allaah).

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

With regards to the title al yawm ul aakhirah (the Last Day), Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

Al yawm ul aakhirah – it is the Day of Resurrection; and the Day of Resurrection is called al yawm ul aakhirah (the Last Day) because there is no day after it.

So the human being has four stages:

the stage in the abdomen of his mother

and the stage in the dunyaa (worldly life)

and the stage in the barzakh

and the stage of the Day of Resurrection, and it is the final stage. And for this reason it is called al Yawm ul Aakhirah (the Last Day); the people will dwell in it, be that in Paradise – we ask Allaah that He make us from them – or in the Fire – and refuge is sought with Allaah. So this is the final destination.

(Sharh of Riyaad us Saaliheen of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, quoted in Mu’jam at Ta’reefaat p414. Translated by Nasser ibn Najam.)

With regards to the sending of salaat upon the Prophet sall Allaahu ‘alaihi wa sallam,  Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

With regards to the meaning of “sall Allaahu ‘alaihi” :

The best of what is said about it is that which Abul ‘Aaliyah rahimahullaah stated. He said:
The salaat of Allaah upon His Messenger (sall Allaahu ‘alaihi wa sallam) – is praise of him in the highest company.

As for explaining the salaat of Allaah upon him with (the explanation of) “rahmah” (mercy), then this is a weak saying because rahmah (mercy) is for every thing.

And for this reason, the scholars have agreed in consensus that it is permissible for you to say: such and such a person rahimahullaah (may Allaah have mercy upon him).
And they have differed about whether it is permissible for you to say: such and such a person sall Allaahu ‘alaihi.
And this proves that salaat  is not the same as rahmah.

And in addition, Allaah, the Most High, has stated:

أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ

They are those upon whom are the salawaat  from their Lord, and rahmah.

Soorah al Baqarah (2) aayah 157

And the attachment (of salaat here together with rahmah) necessitates that (that these two things) are different (from each other).
Therefore, salaat is more specific than rahmah and the salaat of Allaah upon His Messenger is praise of him amongst the highest company.

(Sharh-ul-Waasitiyyah of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p269. Translated by Nasser ibn Najam.)

With regards to the types of zulm (oppression), Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

(The types of zulm):

1. The most oppressive (form) of zulm ; and it is shirk with regards to Allaah.
2. The zulm done by a person against his own self so he does not give it its right;  for example, that he fasts and does not break the fast and he stands and does not sleep.
3. The zulm done by a person against someone else; for example, when he transgresses against a person through hitting (him) or killing (him) or taking (his) wealth or whatever resembles that.

(al qawl ul mufeed of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p296. Translated by Nasser ibn Najam.)

With regards to the evil found in the makhlooqaat, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

It is not the case that everything which Allaah has created contains evil. However you seek refuge from its evil if it does contain evil because the makhlooqaat of Allaah (those things which Allaah has created) are divided into three categories:

1. purely evil – such as the Fire and Iblees, with regards to their very essence. However with regards to the wise purpose for which Allaah created these two, then it is good.
2. purely good – such as Paradise, and the Messengers and the Angels
3. (those things) that contain evil and good – such as mankind and the jinn and the animals.

And you only seek refuge from the evil of that which contains evil.

(Al qawl ul mufeed (1/253 to 254) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p375. Translated by Nasser ibn Najam.)

With regards to the meaning of ar-Rabb, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

Rabb – meaning khaaliq (Creator) and Sovereign Owner and the One who controls; so He is the One who created the heavens and the Earth; and He is the One who owns the heavens and the Earth; and He is the One who controls the heavens and the Earth.

He, the Most High, said:

أَلاَ لَهُ الْخَلْقُ وَالأَمْرُ

Certainly creation and command are His alone.

Soorah al A’raaf (7) aayah 54

And this is His being unique with regards to His creating and His controlling.

And He, the Most High, said:

 وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالأَرضِ 

And to Allaah belongs the dominion of the heavens and the Earth.

Soorah al Jaathiyah (45) aayah 27

And this is His being unique in terms of sovereignty.

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(And His saying) :

رَبِّ الْعَالَمِينَ

Rabb il ‘aalameen (Lord of all creation)

(Soorah as Saaffaat (37) aayah 182)

Meaning: their Creator and their Sovereign Owner and the One who controls their affairs.

And an ‘aalam is: everything other than Allaah. And they are called ‘aalam because they are a sign for their Creator. So in everything from the created things of Allaah, there is a sign proving His Oneness and His Perfection.

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(And His saying)

رَبِّ الْعِزَّةِ

Rabb il ‘izzah (power and might)

(Soorah as Saaffaat (37) aayah 180)

Meaning: ghalabah (supremacy).
And rabb here has the meaning of ‘one who possesses’ (something) and its meaning is not ‘creator’.
And it occurs in the Qur’aan with the meaning of Creator and Sovereign Owner and One who controls – except in this place; so the intent here is ‘one who possesses’ only. And it is not possible that it be with the meaning of ‘creator’ (here) since al ‘izzah (power and might) is one of the Attributes of Allaah, the Mighty and Majestic; and the Attributes of Allaah, the Mighty and Majestic are not created.

So it is a must that the intent behind ‘rabb’  in His saying “rabb il ‘izzah”  is the One who possesses power and strength, and not Creator (of ‘izzah)  since the Attributes of the Rabb are not created.

(Tafseer Soorah as Saaffaat of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p200. Translated by Nasser ibn Najam)