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Speaking to Al Jazeera, Lieutenant Commander Sohail Rana, Teknaf station head of Bangladesh coastguard said they had not seen any "boats carrying Rohingya refugees in Bangladesh's territorial water in the past few days".

"The areas that we patrol have no such boats," Rana said.

A Bangladeshi fisherman, however, told HRW that on April 20 he saw "two trawlers full of Rohingya coming toward the shore while I was at sea in my fishing trawler with others".

The same day, a local resident posted on Facebook: "Again, trawlers full of Rohingya are heading to Baharchara Union [in Cox's Bazar]. They are waiting at sea to enter into Bangladesh."

It is believed that most of the Rohingya refugees on board the trawlers had left refugee camps in Bangladesh in an attempt to reach Malaysia, according to HRW.

The organisation reported that it had spoken to 10 families who said their family members had left the camps and they had not heard from them since.

A mother from Kutupalong extension camp told HRW: "One of my sons left the camp some two months ago. Around 20 days back, I got a phone call from my son to pay money to smugglers. We paid. But we have not heard anything since."

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According to the United Nations refugee agency, UNHCR, the stranded Rohingya might "have been at sea for weeks without adequate food and water."

Momen said that just weeks ago, Bangladesh rescued a total of 396 Rohingya people from a vessel that had been adrift for about two months after also failing to reach Malaysia.

"Why should Bangladesh take the responsibility every time? Momen asked. "Bangladesh has already taken more than a million of Rohingya. We are running out of our generosity now."

On Saturday, Human Rights Watch (HRW) said the government of Bangladesh should immediately allow stranded refugees ashore and provide them with the necessary food, water, and healthcare.

"Bangladesh has shouldered a heavy burden as the result of the Myanmar military's atrocity crimes, but this is no excuse to push boatloads of refugees out to sea to die," said Brad Adams, Asia director at HRW.

"Bangladesh should continue to help those at grave risk and preserve the international goodwill it has gained in recent years for helping the Rohingya."

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Rights groups urge Dhaka to allow some 500 Rohingya stuck in the Bay of Bengal to come ashore.

The Bangladesh government has refused to allow some 500 Rohingya refugees stranded on board two fishing trawlers in the Bay of Bengal to come ashore, drawing criticism from rights groups.

Foreign Minister AK Abdul Momen told Al Jazeera on Saturday that the Rohingya refugees, who are believed to have been at sea for weeks, are "not Bangladesh's responsibility."

"Why you are asking Bangladesh to take those Rohingyas? They are in the deep sea, not even in Bangladesh's territorial water," Momen said, adding that there are at least eight coastal countries surrounding the Bay of Bengal.

"It's your duty to ask Myanmar government first because those are their citizens," Momen told Al Jazeera.

The two trawlers - carrying an estimated 500 Rohingya women, men and children - are in the Bay of Bengal after being rejected by Malaysia, which has imposed restrictions on all boats in light of the coronavirus pandemic.

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US State Secretary Mike Pompeo denounced China Monday following the reports that Beijing forces birth control on Uighurs to suppress their population.

"The world received disturbing reports today that the Chinese Communist Party [CCP] is using forced sterilization, forced abortion, and coercive family planning against Uyghurs and other minorities in Xinjiang, as part of a continuing campaign of repression," Pompeo denounced in a statement.

He said German researcher Adrian Zenz's "shocking revelations are sadly consistent with decades of CCP practices that demonstrate an utter disregard for the sanctity of human life and basic human dignity."

Pompeo urged Beijing to immediately end "these horrific practices" and asked all nations to join the US in demanding an end to "these dehumanizing abuses."

The 32-page report penned by Zenz and revealed Saturday is based on a research carried out in 2017-2018 which brought to light the Chinese government's campaign of repression and mass internment directed against ethnic Uighur people in Xinjiang.

China's Foreign Ministry rejected the claims by saying the government treats all ethnicities equally and called the report "fabricated".

Xinjiang region is home to around 10 million Uighurs. The Turkic Muslim group, which makes up around 45% of Xinjiang’s population, has long accused China's authorities of cultural, religious and economic discrimination.

Up to 1 million people, or about 7% of the Muslim population in Xinjiang, have been incarcerated in an expanding network of "political re-education" camps, according to US officials and UN experts.

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Daawood (David), may Allah exalt his mention:

Daawood, may Allah exalt his mention, supplicated Allah The Exalted as Allah The Exalted Says (what means): {And Daawood became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].} [Quran 38: 24]

Abu Bakr, may Allah be pleased with him:

Abu Bakr, may Allah be pleased with him, the best of this nation after the Prophet, sallAllahu ‘alayhi wa sallam, asked the Prophet, sallAllahu ‘alayhi wa sallam, "O Messenger of Allah, teach me an invocation with which I may invoke Allah in my prayers.” The Prophet, sallAllahu ‘alayhi wa sallam, said: “Say, ‘Allahumma inni thalamtu nafsi thulman katheeran wa la yaghfir ath-thunoob illa ant; ighfir li maghfiratan min ‘indik wa irhamni, innaka anta Al-Ghafoor Ar-Raheem (O Allah, I have wronged my soul very much and none forgives the sins but You; so please bestow Your forgiveness and mercy upon me. No doubt, You are the Oft-Forgiving, the Most Merciful).’” [Al-Bukhari]

‘Umar, may Allah be pleased with him:

‘Umar, may Allah be pleased with him, said to the Prophet, sallAllahu ‘alayhi wa sallam, "O Messenger of Allah, ask forgiveness for me."

There are numerous righteous and devout people other than these, who used to seek the forgiveness of Allah The Almighty frequently; repentance was their banner, their request for forgiveness was their slogan, and they repeatedly turned to Allah The Almighty.

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In brief, we can say that there are five different categories of companions: 1) a companion who is like the air; you cannot dispense with him, 2) a companion who is like food; you cannot live without him, but it may taste bad or be difficult to digest, 3) a companion who is like a medicine that tastes bitter but sometimes is necessary, 4) a companion who is like wine; it delights the one who drinks it but ruins his health and honor, and 5) a companion who is like a calamity that befalls you.

As for the companion who is like air, it is he who benefits you with regard to your religion and worldly life. You enjoy his friendship, and you find delight in his company.

The companion who is like food is he who benefits you with regard to your worldly life and religion but sometimes annoys you due to his roughness, lack of a sense of humor, and harsh nature.

As for the companion who is like medicine that tastes bitter, he is the one whom you may need and benefit of, but you do not approve of his religiosity nor enjoy his company.

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The one who is like wine is he who helps you satisfy your pleasures and gratify your desires, but he corrupts your moral character and incurs loss on you in the Hereafter.

Finally, the companion who is like a calamity is he who does not benefit you with regard to your worldly life or religion, nor do you enjoy his companionship or conversation, but you inevitably have to keep his company.

You should take religion as a standard, and the pleasure of Allah as a scale. The one who benefits you with regard to your religion, hold on to him, unless you cannot endure his companionship. The one who harms you in this regard, cut him off and forsake him, unless you are compelled to keep his company. In this case, such companionship is considered a necessity, and necessities overrule prohibitions (i.e. permit what is normally forbidden), provided that such company does not exceed the scope of necessity.

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As for the one who does not harm you with regard to your religion nor benefit you with regard to your worldly life, but he is a pleasant and enjoyable person to be around, you should settle for enjoying his pleasant personality provided that such companionship does not prevent you from carrying out your duties or lead you to futility or sin.

As for the companions who cannot be classified under any of these categories, they are the ones about whom an Arab poet said (translation of meaning):

“If you do not have knowledge to benefit us, nor are you religious that we may keep your company for that sake, and you are not one expected to help when disaster strikes, it would be better if we mold a clay figure to replace you!”

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The Prophets, may Allah exalt their mention, and the virtuous and righteous people were the quickest of all to comply with the call of Allah The Almighty.

Our father Adam (Adam) and our mother Hawwaa’ (Eve), may Allah exalt their mention:

They responded to the call of Allah The Almighty immediately after they disobeyed Him when Shaytaan (Satan) caused them to slip and drove them to commit a sin. They hastened to show remorse and to repent. Allah The Almighty Says (what means):{They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.} [Quran 7:23]

Nooh (Noah), may Allah exalt his mention:

When he, may Allah exalt his mention, felt sympathy for his disbelieving son, he said (what means): {…"My Lord, indeed my son is of my family; and indeed, Your promise is true; and You Are the most just of judges!} [Quran 11:45] Then Allah The Almighty Said to him (what means): {…"O Nooh, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.} [Quran 11:46]

Then, Nooh, may Allah exalt his mention, asked for the forgiveness of Allah The Almighty, repenting of what he said. Allah The Almighty Says (what means): {… "My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.} [Quran 11:47]

Besides, after Allah The Exalted had punished the disbelieving people of Nooh, may Allah exalt his mention, with drowning and saved the believing people with Nooh, may Allah exalt his mention, he said(which means): {My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction.} [Quran 71:28]

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Ibraaheem (Abraham), may Allah exalt his mention:

Ibraaheem, may Allah exalt his mention, who was the intimate friend of Allah The Exalted, said in the verse (which means): {And who I aspire that He will forgive me my sin on the Day of Recompense.} [Quran 26:82]

Moosa (Moses), may Allah exalt his mention:

Moosa, may Allah exalt his mention, says in the verse (which means): {He said, “My Lord, indeed I have wronged myself, so forgive me,” and He forgave him. Indeed, He is the Forgiving, the Merciful.} [Quran 28:16] He, may Allah exalt his mention, also says (what means): {[Moosa] said, "My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most Merciful of the merciful.} [Quran 7:151]

Muhammad, sallAllahu ‘alayhi wa sallam:

The Companions of the Prophet, sallAllahu ‘alayhi wa sallam, narrated that the Prophet, sallAllahu ‘alayhi wa sallam, used to seek the forgiveness of Allah The Almighty at least one hundred times in each gathering, saying: "O Lord, forgive my sins and grant me (accept my) repentance; for You are the Accepting of repentance, the Merciful." In another version: "… You are the Forgiving, the Merciful." [Abu Daawood] The Prophet, sallAllahu ‘alayhi wa sallam, said: "By Allah! I ask for forgiveness from Allah The Exalted and turn to Him in repentance more than seventy times a day." [Al-Bukhari]

Furthermore, Allah The Almighty urges the Prophet, sallAllahu ‘alayhi wa sallam, to seek His forgiveness. He, the Exalted, Says (what means): {… ask forgiveness for your sin and for the believing men and believing women…} [Quran 47:19]

Yoonus (Jonah), may Allah exalt his mention:

Prophet Yoonus, may Allah exalt his mention, called out in the darkness of the whale’s belly (what means): {There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.} [Quran 21:87]

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If lay-Muslims are required to adhere to dignity, then the scholars and devout Muslims are required to adhere to it with greater reason. Such was the practice of the scholars of the righteous predecessors. An example is Imaam Maalik may Allah have mercy upon him; whenever he related Hadeeth to his students, he would clean himself, wear perfume, comb his beard, and put on his best apparel. Allah, The Exalted, bestowed upon him a great share of dignity, so much so that the following verses of poetry were composed about him (translation of the meaning): “He would at times not answer the questions directed to him, and the questioners would not dare to remind him out of awe of him, and they would keep their heads down. He was endowed with the light of dignity and the honor of piety; revered like a king without being one.”

Adhering to dignity was the advice that Ibn Mas‘ood, may Allah be pleased with him, gave to those who are devoted to the Quran. He said: “The one who memorizes the Quran should be oft-weeping, sad, wise, forbearing, and serene. He should not be harsh, heedless, slugabed (lazy), loud, or rough.”

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You may accompany a person down a path or a journey or know him from work and interact with him friendly as courteously as a well-mannered person should interact with others while being unaware of his life. He would become associated with you, and he becomes known as your “friend,” and his evils would affect you accordingly. You may be harmed by such association, and he may become a source of disgrace to you. He may also influence you in a way you are unaware of. Every word you hear can be likened to a seed thrown into a fertile land; it may be a good seed that generates goodness within you, or an evil one that gives rise to evil within you. Many righteous people were corrupted because they kept the company of a wicked person who changed their state drastically and made life misery for them. Conversely, many wicked people were rectified and became righteous because they kept the company of the righteous. A person may be safe from his sinful urges on his own and distract himself from them with knowledge or art, or practicing spiritual or physical exercise, but a wicked companion may come along, out of the blue, to trigger such sinful urges within him and cause him to taste their bitterness.

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Another may be living a sinful life leading him ultimately to Hellfire, but he would be blessed with a righteous friend who would steer him away and lead him towards Paradise instead. A friend who reminds you of Allah is not like the one who causes you to forget His remembrance. A friend who leads you to the mosque for worship is not like the one who leads you to a brothel to commit sin. A friend who tells you about a book that he read and encourages you to read it as well is not like the one who describes the beauty of a female dancer that he had watched to incite you to watch her too.

If you seek a friendship that fosters your righteousness and a deed that rectifies all deeds, then write down the names of your friends, companions, and acquaintances with whom you are on friendly terms, and investigate the state of each and every one of them: is he righteous or unrighteous? Is he loyal to his friends, or does he only care about what benefits and pleases him? Is he a source of comforting company, or is he rough and annoying? If you do so, you will find that your companions are indeed different. You will find among them the one who is devoted to fasting and prayer and has the outward appearance of the righteous but is actually using this ‘outward righteousness’ as a ladder to rise in the world and a trap to catch money thereby. You will find out that his true character belies his false pretense of piety. If you make a covenant with him, he betrays you, and if you enter into a transaction with him, he cheats you.

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You will also find the one who is honest and trustworthy, but he does not observe fasting nor prayer and is a Muslim in name only. Such a companion will ruin your religiosity.

You will find among them the one who is a righteous, devout worshiper, who is trustworthy and honest, but he has an insatiable lust and unbridled urges, and he talks about nothing else. He refrains from committing sins but indulges in speaking about them! Such a person harms you by arousing your dormant desires and waking the latent urges inside you.

There is also the one who is righteous and trustworthy and guards his tongue but is not friend-material, nor is he an enjoyable companion. If he were on the banks of the Euphrates while you are burning with thirst, he would not hand you a glass of water!

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Another is the one who is willing to help and please his friends but would not mind compromising his own religion in the process. He may betray the trusts and undermine his honor for the sake of his friends, helping them commit sins, devour people’s rights, and steal their wealth. He perceives such compromise acceptable and allowable for the sake of friendship! Such a companion takes your hand until he leads you to Hellfire with him!

Another companion may be pious, helpful to his friends, and complying with the Limits of Allah. He does not commit sins nor engage in forbidden acts, but he is ignorant of the proper etiquettes of social interactions, table manners, and all the common norms of decorum. Such a person would disgust you and get on your nerves.

There is also the foolish and vulgar, or the reckless and foul, or the one who befriends you for your prestige or high position. He uses you as an adornment for today and an asset for tomorrow. To him, you are a trophy on the wall!

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Al-Hasan Al-Basri may Allah have mercy upon him said: “A man would pursue knowledge, and soon it would show in his earnest fear of Allah, decorum, sayings, gazes, and righteousness.”

When a person’s heart is alive and his face is adorned with bashfulness, he is prompted to adhere to dignity. He reveres other people, and they revere him in return, and he becomes characterized by dignity.

The more a person venerates and glorifies his Lord, the more people revere him. Whoever glorifies and venerates Allah, The Exalted, He will instill the love and reverence for him in the hearts of people.

On the other hand, the one who takes the Rights of Allah lightly, and the reverence for his Lord weakens in his heart, thus emboldening him to commit sins and transgress against His Limits and neglect His Commands and Obligations, Allah, The Exalted, will not cast reverence for him or awe of him into people’s hearts. Even if some people revere him to avoid his evil, it is a false reverence that is founded on hatred rather than love or admiration.

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The more a person venerates and glorifies his Lord, the more people revere him. Whoever glorifies and venerates Allah, The Exalted, He will instill the love and reverence for him in the hearts of people.

On the other hand, the one who takes the Rights of Allah lightly, and the reverence for his Lord weakens in his heart, thus emboldening him to commit sins and transgress against His Limits and neglect His Commands and Obligations, Allah, The Exalted, will not cast reverence for him or awe of him into people’s hearts. Even if some people revere him to avoid his evil, it is a false reverence that is founded on hatred rather than love or admiration.

Finally, let us ponder over these beautiful verses composed by an Arab poet (translation of meaning): “Speak the truth, refrain from vain and idle talk, and do not use vulgar language or promote suspicions. Be dignified; speak less, and think more. When you speak, do not give prolonged speeches; do not hasten to answer a question without deliberation, and do not answer a question that was not directed to you.”

We ask Allah, The Exalted, to adorn us with faith and bless us with dignity.

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Grab a pen and paper and try to write down the names of all your friends, and then classify them into categories. You will discover that some of them are not really friends but rather casual companions.

One of them may be your fellow commuter whom you meet every day on the bus or tram. He greets you, so you greet him, and he asks you a question, so you answer him. He requests that you close the window, and if you do, he thanks you, or he steps on your foot and, if he realizes it, he apologizes. A word leads to a smile, and a smile leads to a chat, and as the days pass, you find yourselves exchanging greetings and talking to each other as if you were close friends, although you may not even know his name nor have any clue about what he really is!

Another one on your list is the work colleague. You may be an employee, and his office is opposite to yours, and you see him all day long. You may be a worker, and his machine is right next to yours. Or he may be working with you in the same store, or his store is next to yours in the marketplace. You spend more time with him than with your own family, and you meet with him more often than you meet with your friends and loved ones! You may share moments of seriousness, humor, contentment, and anger with him, while the two of you have totally different appearances, minds, and backgrounds.

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You may also find on the list a traveling companion whom you meet on a train and share the desire to ward off boredom. You exchange greetings and small talk, or make some observations on what you see and hear during the journey. Within a few hours, you share food and you fall asleep in the same space. The barriers between you start to fall and you see and know about one another what only your household members or close relatives would see or know about you, although you are totally unrelated and you have no brotherly affection for each other.

There is also the coffee house companion, the sports companion, and many other different categories of companions. Your relationship with some of them might last for long until you start calling them ‘friends’, but they are not friends. You neither picked them willingly to be your friends nor chose their companionship, but life put them in your way and burdened you with them. If you do not conduct an inventory of them the way a merchant conducts an inventory of his merchandise then you vet them and only keep the good ones and cast away the bad ones, you would not know down which abyss such friendships lead you. A companion drags his companions down the path he is treading, and they tend to follow his example.

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You should take religion as a standard, and the pleasure of Allah as a scale. The one who benefits you with regard to your religion, hold on to him, unless you cannot endure his companionship. The one who harms you in this regard, cut him off and forsake him, unless you are compelled to keep his company. In this case, such companionship is considered a necessity, and necessities overrule prohibitions (i.e. permit what is normally forbidden), provided that such company does not exceed the scope of necessity.

As for the one who does not harm you with regard to your religion nor benefit you with regard to your worldly life, but he is a pleasant and enjoyable person to be around, you should settle for enjoying his pleasant personality provided that such companionship does not prevent you from carrying out your duties or lead you to futility or sin.

As for the companions who cannot be classified under any of these categories, they are the ones about whom an Arab poet said (translation of meaning):

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Engr. Yousaf Saleem

Grab a pen and paper and try to write down the names of all your friends, and then classify them into categories. You will discover that some of them are not really friends but rather casual companions.

One of them may be your fellow commuter whom you meet every day on the bus or tram. He greets you, so you greet him, and he asks you a question, so you answer him. He requests that you close the window, and if you do, he thanks you, or he steps on your foot and, if he realizes it, he apologizes. A word leads to a smile, and a smile leads to a chat, and as the days pass, you find yourselves exchanging greetings and talking to each other as if you were close friends, although you may not even know his name nor have any clue about what he really is!

Another one on your list is the work colleague. You may be an employee, and his office is opposite to yours, and you see him all day long. You may be a worker, and his machine is right next to yours. Or he may be working with you in the same store, or his store is next to yours in the marketplace. You spend more time with him than with your own family, and you meet with him more often than you meet with your friends and loved ones! You may share moments of seriousness, humor, contentment, and anger with him, while the two of you have totally different appearances, minds, and backgrounds.

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Another companion may be pious, helpful to his friends, and complying with the Limits of Allah. He does not commit sins nor engage in forbidden acts, but he is ignorant of the proper etiquettes of social interactions, table manners, and all the common norms of decorum. Such a person would disgust you and get on your nerves.

There is also the foolish and vulgar, or the reckless and foul, or the one who befriends you for your prestige or high position. He uses you as an adornment for today and an asset for tomorrow. To him, you are a trophy on the wall!

In brief, we can say that there are five different categories of companions: 1) a companion who is like the air; you cannot dispense with him, 2) a companion who is like food; you cannot live without him, but it may taste bad or be difficult to digest, 3) a companion who is like a medicine that tastes bitter but sometimes is necessary, 4) a companion who is like wine; it delights the one who drinks it but ruins his health and honor, and 5) a companion who is like a calamity that befalls you.

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As for the companion who is like air, it is he who benefits you with regard to your religion and worldly life. You enjoy his friendship, and you find delight in his company.

The companion who is like food is he who benefits you with regard to your worldly life and religion but sometimes annoys you due to his roughness, lack of a sense of humor, and harsh nature.

As for the companion who is like medicine that tastes bitter, he is the one whom you may need and benefit of, but you do not approve of his religiosity nor enjoy his company.

The one who is like wine is he who helps you satisfy your pleasures and gratify your desires, but he corrupts your moral character and incurs loss on you in the Hereafter.

Finally, the companion who is like a calamity is he who does not benefit you with regard to your worldly life or religion, nor do you enjoy his companionship or conversation, but you inevitably have to keep his company.

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Praise be to Allah, The Exalted. May peace and blessings be upon the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) his family, Companions, and whoever follows his example.

It is becoming of a Muslim to adhere to all that adorns him of noble traits and shun all that disgraces and discredits him.

One of the noble traits that are befitting of a Muslim is Waqaar (dignity). We can (fairly) say that dignity is a moral attribute generated by the adherence to a number of noble morals, such as forbearance, serenity, composure gentleness, and steadfastness. This is why it was defined as: “Deliberateness towards the realization of wants.”

Al-Jaahith defined it as follows: “Refraining from idle talk, futility, unnecessary gesturing and movement, keeping anger in check, listening attentively before asking questions, deliberateness in giving answers, guarding against haste, and promptness with regard to all matters.”

The pure Islamic Sharee‘ah was keen on adorning the believers with dignity. With regard to establishing one of the key obligations in Islam, the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) urged the Muslims to adhere to dignity. He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “If you hear the Iqaamah (second call to prayer), walk to the prayer with tranquility and dignity, and do not hasten your pace (to join the congregational prayer). Perform of the prayer what you catch up with (i.e. with the Imaam) and complete what you missed.”

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