Ruling on reciting ruqyah in unison over sick people

Question

Praise be to Allah.

Firstly:

It is not correct to make ruqyah something widespread that is
done by everyone. How many there will be among these volunteers who do not
recite Qur’an well or do not understand its meanings! Based on that, this is
the first problem with what these people are doing of asking volunteers to
perform ruqyah for the sick. Most of them may not be qualified for that, and
they (the organizers) will not have fulfilled the conditions that must be
met by the raaqi (the one who performs ruqyah).

See the answer to question no.
7874

Secondly:

There is no basis in Islam for reciting ruqyah in a group, as
far as we know, whether that is done by reciting it in unison or repeating
it after one of them. This is not the way to perform ruqyah. What is
normally done with regard to ruqyah is that it is done by one person who
recites over the sick person the ruqyah that is Islamically prescribed;
there is no reason why someone else should not help him if he becomes tired
or he stops, so that the other person may perform ruqyah for the sick person
after him. But with regard to more than one person reciting in unison or
repeating after a reciter or raaqi, this is something for which there is no
basis in Islam, as stated above, and it does not come under the heading of
treating the sick with ruqyah. With regard to recitation of the Islamically
prescribed ruqyah by a particular reciter or raaqi over water, which is then
used to wash the sick person or given to him to drink, that is permissible.
We have discussed this in the answer to question no.
96793

Thirdly:

Recitation of Qur’an on the occasion mentioned (in the
question) and similar occasions is something for which there is no basis in
the Sunnah, whether that is recitation of a random passage from the Qur’an
or recitation of al-Faatihah in particular on some occasion, because the
basic principle with regard to acts of worship is that they are based on
tawqeef [i.e., they can only be
known through divine Revelation and sound texts of hadeeth, with no room for
ijtihaad]. There were (among the early
generation) occasions such as divorce, marriage and so on, during which not
a single letter of the Qur’an, al-Faatihah or anything else, was recited by
the people present. All goodness is in following the earlier generations and
all evil is in following innovations introduced by those who came after
them.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
al-Faatihah and other specific soorahs are only to be recited in the cases
prescribed by Islam. If they are recited in other cases as an act of
worship, then this is regarded as an innovation. We have seen many people
reciting al-Faatihah on all occasions; we have even heard people saying,
“Recite al-Faatihah for the deceased” or “for such and such” and so on. All
of this comes under the heading of reprehensible innovations. Al-Faatihah
and other soorahs are not to be recited in all situations, in all places and
at all times, and we should object to the one who does that.

End quote from Fataawa Noor ‘ala ad-Darb, tape no.
371

See also the answer to question no.
147645

Fourthly:

Mixing of men and women is haraam and reprehensible; the
prohibition is more emphatic and the abhorrent nature of the act is greater
if that mixing takes place in one of the houses of Allah and is done openly
and attributed to Islam! We have quoted the evidence for the prohibition on
mixing in the answer to question no.
1200

What appears to us to be the case from the questions asked by
the brother is that the people who do these actions and supervise them are
not people of knowledge; he should explain to them the mistakes that they
are making and show them this answer of ours, in the hope that Allah will
guide them to give up what they are doing wrong; you should also be gentle
in telling them not to do it. May Allah guide and help you.

And Allah knows best.