The fee for the Ruqyah practitioner and the Quran teacher: assistance is permissible

The question: The first letter we will present from these messages—O honorable Shaykh—is from Abdullah al-Humaid, who asks: What is the ruling on taking a fee for teaching the Noble Quran?
The answer: Allah, Glorified and Exalted is He, revealed the Noble Quran to be acted upon, to be reflected upon, and to be understood, as He, Mighty and Majestic, said: [Surah Sad: 29]. He did not reveal it, Glorified is He, to be eaten by, meaning to be read so that one is given payment or asked for money by people. No, it was revealed to be acted upon, to be taught to people, to follow the commands contained in it, and to leave the prohibitions. It was revealed for this purpose. Therefore, He, Glorified is He, said: [Surah al-An'am: 155] ... [Surah al-Isra: 9], the verse. So it was revealed to be acted upon, to be understood, and to be reflected upon, and it was not revealed to be eaten by or to seek the worldly life through it.
However, teaching people the Quran requires free time, effort, and patience. So it is permissible—according to the correct opinion—for the teacher to be given what assists him in doing so. This is not from the category of making a living by the Quran, but rather it is assistance in teaching the Quran. So if there is someone who teaches the Quran and needs help, there is no harm in giving him from the public treasury, or from the people of the neighborhood, or the people of the village, what assists him in doing so, so that he can devote himself and exert his utmost in teaching the sons of the town or the village the Book of their Lord, Mighty and Majestic. This is not from the category of making a living by it, but rather it is from the category of assistance in this great good, so that he can devote himself to teaching and cover the expenses... so that he does not need to waste some of his time seeking sustenance and the needs of his house and family. All of this is from the category of cooperation in righteousness and piety.
Likewise, if he reads to a sick person, he is also given. If he reads to a sick person and performs Ruqyah on him, there is no harm in giving him, based on the hadith: "The most deserving of what you take a fee for is the Book of Allah." And based on the story of the one who was bitten, on whom some of the Companions read, and they stipulated a reward, and the Prophet (peace and blessings be upon him) approved it.
So the conclusion is: Giving the doctor who reads to people, who treats by reading, something for this matter is permissible, just as the teacher is given. And all of this is from the category of cooperation in what benefits people. The teacher benefits people by teaching them, guiding them, and directing them. And the one who reads to the sick person likewise needs assistance so that he can devote himself to this matter and read to this one and that one and the other. And Allah has placed in His Book a cure for the diseases of the hearts and the diseases of the bodies. And although it was revealed originally and fundamentally to save the hearts and purify them from shirk (associating partners with Allah) and sins, and to direct them to good, Allah, Glorified and Exalted is He, also placed in it a cure for the diseases of the bodies. He made His great Book a cure for the hearts and for many of the diseases of the bodies, if the believer uses it sincerely for Allah, Mighty and Majestic, knowing that He, Glorified and Exalted is He, is the One who heals and that in His hand is all healing, Glorified and Exalted is He.
So if the teacher is given what assists him, and the Ruqyah practitioner who treats people with Ruqyah is given what assists him, there is no harm in that. Yes.