Those who are obligated to bear the responsibility of forbidding this evil.

The Shaykh : Some people, even the elders, as we have heard, attend these rest areas and these courtyards until late at night, and perhaps they come to them before sunset, forgetting their families, forgetting their sons and daughters. A person comes at the end of the night, and his body is exhausted from fatigue and staying up, and he sleeps. Allah knows best whether he will pray Fajr or not! He does not see his family, and does not sit with them for dinner or lunch, as if he is in one valley and they are in another. Where is the responsibility? If any person neglects the right of Allah in his children, they will neglect the right of Allah in him. He will be afflicted with their undutifulness and their hatred of him, until it is as if he is not their father. Therefore, I advise first the youth to refrain from being engrossed in these courtyards and these rest areas in a manner that does not please Allah and His Messenger. Second: I hold their guardians responsible before Allah, and then before their community. I hold their fathers responsible, whom Allah the Mighty and Majestic has appointed as guardians over them. Indeed, the Messenger of Allah (peace and blessings be upon him) entrusted every person with his family, he entrusted him. You are a shepherd by agency of whom? Answer, O brothers? By the agency of the Messenger (peace and blessings be upon him): Is it possible for you to be released from this agency that the Messenger of Allah obligated upon you? It is not possible. So, perform the agency in the required manner, otherwise you will be questioned: Where is your answer on the Day of Resurrection when you meet Allah the Mighty and Majestic? Third: I hold the owners of these courtyards and the owners of these rest areas responsible. If someone comes to them whom they know, or it is more likely in their opinion, that he will be there in a manner that Allah and His Messenger do not approve of, let him know that he is eating his fee as haram (forbidden) that is prohibited for him. And how great it is to be an enabler of sin and transgression. This fee that he takes is haram (forbidden) usury, because when Allah forbids something, He forbids its price. Then, if he eats this, what follows? It came in the hadith: This is one thing. Also, the one who eats haram (forbidden) is far from his supplication being answered, and I seek refuge in Allah. Even if he supplicates in the greatest causes by which supplication is answered, his being answered is far away. The Prophet (peace and blessings be upon him) said: إن الله طيب لا يقبل إلا طيباً، وإن الله أمر المؤمنين بما أمر به المرسلين، فقال تعالى : يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ وقال تعالى : يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحاً إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ثم ذكر النبي صلى الله عليه وسلم الرجل يطيل السفر، أشعث أغبر، يمد يديه إلى السماء: يا ربِ. يا ربِ. ومطعمه حرام، وملبسه حرام، وغذي بالحرام، فأنى يستجاب لذلك ؟! Indeed, Allah is Good and accepts only that which is good. And Allah commanded the believers with what He commanded the messengers, so He said: O you who believe, eat from the good things We have provided for you and be grateful to Allah if it is Him you worship. And He said: O messengers, eat from the good things and do righteous deeds. Indeed, I am Knowing of what you do. Then the Prophet (peace and blessings be upon him) mentioned the man who travels a long distance, disheveled and dusty, stretching his hands to the sky: O Lord. O Lord. And his food is haram (forbidden), his clothing is haram (forbidden), and he is nourished with haram (forbidden), so how will that be answered?! It is far from being answered for him, even though the man did what he did from the causes of the acceptance of supplication. What did he do from the causes of the acceptance of supplication? First: travel. Second: that he is disheveled and dusty. Third: that he stretches out his hands. Fourth: that he seeks help from Allah and seeks nearness through His Lordship: O Lord. O Lord. But his food is haram (forbidden), his clothing is haram (forbidden), and he is nourished with haram (forbidden), so he is not answered. Do you want, O believer, do you want to supplicate to Allah and not be answered? No one wants this. But if your food is haram (forbidden), your drink is haram (forbidden), and you are nourished with haram (forbidden), then the answer, I mean: the answer to the supplication, is far from you. We ask Allah for well-being. Fourth: I hold the rest of the people who know what happens in these courtyards or in these rest areas responsible. I hold them responsible to do what Allah has obligated upon them of advice. They advise their brothers. Have you seen if a fire breaks out and people rush toward it? Is it not advice to warn them of it? Answer? Yes. It is the right of your brothers upon you that you advise them and warn them. You either keep the fire away from them or keep them away from the fire. So it is obligatory upon the one who knows about his brother that he has a rest area or that he has a courtyard where people gather in disobedience to Allah, it is obligatory that he advise him and warn him of the punishment of Allah. He says: O my brother, the world is not permanent. You do not know when you will meet your Lord. You may wake up in the morning and not reach the evening, and you may go to sleep in the evening and not reach the morning. Fear Allah. Then remember that whenever you fear Allah, He makes ease for you in your affairs. Whenever you fear Allah, He provides for you from where you do not expect. Whenever you fear Allah, He makes an exit for you from every tightness. And advise him, perhaps Allah will guide him. And if Allah guides him through your hands, you have earned much good. Then, if it is decreed that there is no initiative in the person to give advice, either due to his inability, or his shyness, or his fear of the one to whom the advice is directed, then he must convey to one who is able to advise and prevent him. Because our silence about something we see with our eyes or hear with our ears, and it is haram (forbidden), without advice or an attempt at reform, is a great error. The Prophet (peace and blessings be upon him) said: What? And he interlaced his fingers and said (peace and blessings be upon him and his family): You and your brother are one thing. If one of the youth deviates, it means that there is a decrease. A decrease in this one, or a decrease in the strength of his cohesion and safety? Both. The decrease of this deviant is a loss. Also, this decrease that happened to the community is considered a flaw in everyone. And from the examples of the common people, they say: If a pebble falls from the well, the whole well is ruined, because the entire structure is disrupted. And the Messenger (peace and blessings be upon him) explained that the Islamic community is like a building that reinforces each other. As for silence upon falsehood, no. If someone asks: Have you seen if the brothers or relatives gather in one of these courtyards or in the rest area for reconciliation and getting to know each other, and exchanging words to remove estrangement, but without anything haram (forbidden), is this permissible? The answer: It is permissible, but let it be to a known extent. They should not spend most of the night in this place, because no matter what the matter is, if they spend most of the night in this place, their useful speech will run out, and the idle or haram (forbidden) speech will remain. So let this be to an extent such that when the benefit is achieved, they disperse. And we cannot restrict the servants of Allah and say: Do not rejoice, do not be comfortable, do not gather. It is not possible. When the Companions were told by the Messenger (peace and blessings be upon him): He left them as they were, but . We do not say: Do not gather in this! And if we said this, people would not obey us. And we do not say it either, but we say: Let your sitting be for good. Reconciliation, getting to know each other, exchanging useful words, this is good. There is a third group who gather on the Book of Allah, and on the remembrance of Allah, and on discussing matters of knowledge. And this is undoubtedly at the peak of gatherings, because no group gathers on remembrance except that it is good for them. And this is considered at the peak of gatherings. So it is now clear that sitting in these places is divided into how many? It is divided into three sections: a section of pure good, a section of pure evil, and a section of idle talk, but it may be good or evil depending on what it leads to.
Let us limit ourselves to this amount of speech, and we ask Allah the Exalted to rectify our hearts and our deeds, and to unite our word upon the truth, and to make us among the guiding and the guided, and the leaders who reform.