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)

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) 

And from ‘Aaishah radi Allaahu ‘anhaa that the Prophet sall Allaahu ‘alaihi wa sallam said:
 
“Seek out laylat ul qadr in the odd nights from the last ten.”
 
=====================================================
 
The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:
 
In the odd nights from the last ten
- this is the night of the 21st and the 23rd and the 25th and the 27th and the 29th 
 
The Mother of the Believers ‘Aaishah radi Allaahu ‘anhaa informed that the Prophet sall Allaahu ‘alaihi wa sallam directed (us) to seek to encounter laylat ul qadr with righteous deeds and standing (in prayer) in it during the odd nights of the last ten of Ramadaan.



(taken from Sh Uthaymeen's explanation of 'Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

From ‘Umar ibn al Khattaab  radi Allaahu ‘anhu who said.
The Messenger of Allaah sall Allaahu ‘alaihi wa sallam said:
 
“When the night approaches from here,
and the day goes away from here,
then let the fasting person break his fast.”
 
=====================================================
 
The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:
 
The Ameer ul Mu’mineen (Chief of the Believers) ‘Umar ibn al Khattaab radi Allaahu ‘anhu informs that the Prophet sall Allaahu ‘alaihi wa sallam clarified the signs of the time at which the fasting person breaks his fast.
 
And they are three signs which are inseparable from each other:
•         The approach of the night from the east
•         The departure of the day from the west
•         The setting of the sun.
 
And the foundation of these signs is the setting of the sun because with it enters the night, which Allaah the Most High has made the limit for completion of the fast.
 
However the night appearing clearly from the east and the departing of the day from the west are (also) a proof for it, and follow on from it.





(taken from Sh Uthaymeen's explanation of 'Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

From ‘Aaishah  radi Allaahu ‘anhaa who said: 
 
There were some fasts from Ramadaan which I had to make up, so I was not able to make them until Sha’baan[1].
 
=====================================================
 
The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:
 
‘Aaishah radi Allaahu ‘anhaa informs that there were some fasts from Ramadaan which were upon her; she had refrained from fasting (during those days) due to an excuse, by way of her menstrual periods or other than that.
 
So she delayed them until Sha’baan, then she fasted them before the next Ramadaan.
 
And she clarified her excuse for that - that she was unable to make them up easily and conveniently until Sha’baan, when it became essential to make them up.



[1] The month before Ramadaan the following year



(taken from Sh Uthaymeen's explanation of 'Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

From Sahl ibn Sa’d as Saa’idee radi Allaahu ‘anhu who said that the Messenger of Allaah sall Allaahu ‘alaihi wa sallam said:
 
“The people will not cease to be upon goodness as long as they hasten to break the fast.”
 
=====================================================
 
The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:
 
All goodness is contained in following the Islamic Legislation and in restricting oneself to it, without going to excess or falling short.
 
And in this hadeeth, Sahl ibn Sa’d radi Allaahu ‘anhu informs that the Prophet sall Allaahu ‘alaihi wa sallam told (us) that the people will continue upon goodness and righteousness in their religion if they restrict themselves to (staying within) the Islamically legislated limits for their fasting and their breaking the fast.
 
So be prompt with breaking the fast after the setting of the sun – which is the (legislated) limit for the fasting – just as Allaah, the Most High, said:
 
Then complete your fasting till the nightfall…
Soorah al Baqarah (2) aayah 187
 
And the night enters with the setting of the sun.





(taken from Sh Uthaymeen's explanation of 'Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

And from ‘Aaishah radi Allaahu ‘anhaa that the Prophet sall Allaahu ‘alaihi wa sallam said:
 
“Seek out laylat ul qadr in the odd nights from the last ten.”
 
=====================================================
 
The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:
 
In the odd nights from the last ten
- this is the night of the 21st and the 23rd and the 25th and the 27th and the 29th 
 
The Mother of the Believers ‘Aaishah radi Allaahu ‘anhaa informed that the Prophet sall Allaahu ‘alaihi wa sallam directed (us) to seek to encounter laylat ul qadr with righteous deeds and standing (in prayer) in it during the odd nights of the last ten of Ramadaan.



(taken from Sh Uthaymeen's explanation of 'Umdat-ul-Ahkaam
translated by Nasser ibn Najam)