Dought & clear, - It is makrooh to pray facing a person’s face.

Can I pray if there is someone sitting in a chair in front of me and I
can only see his back?.
Praise be to Allaah.
There is nothing wrong with praying behind someone who is sitting if
he gives you his back; rather it is makrooh to pray facing his face,
if that will distract the one who is praying.
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni(2/40):
It is makrooh to pray facing a person's face, because 'Umar
disciplined people for doing so. According to the hadeeth of
'Aa'ishah, the Prophet (blessings and peace of Allah be upon him) used
to pray level with the middle of the bed whilst I was lying down
between him and the qiblah. When I needed something, I would not want
to get up facing him, so I would slip away. Agreed upon. End quote.
Al-Nawawi (may Allah have mercy on him) said inal-Majmoo'(3/230): It
is makrooh to pray with a man or woman in front of you, facing him
where you can see him. This was regarded as makrooh by 'Umar ibn
al-Khattaab and 'Uthmaan ibn 'Affaan (may Allah be pleased with them).
And because it usually distracts one. It is also makrooh to look at
what will distract one, such as a garment with decorations on it, or
looking up towards the sky, and other things that are mentioned in the
saheeh hadeeths. Al-Bukhaari said in hisSaheeh: 'Uthmaan (may Allah be
pleased with him) regarded it as nakrooh to face a man when praying.
Al-Bukhaari said: Rather that applies if one will be distracted by
that, but if he will not be distracted, Zayd ibn Thaabit said: I do
not mind; a man does not interrupt the prayer of another man.
End quote.
With regard to one who is sitting with his back towards the one who is
praying, if he does not move and distract the one who is praying,
there is nothing wrong with praying behind him, just as there is
nothing wrong with praying facing one who is sleeping, because of the
report narrated by al-Bukhaari (382) and Muslim (512) from 'Aa'ishah,
the wife of the Prophet (blessings and peace of Allah be upon him),
who said: I used to sleep in front of the Messenger of Allah
(blessings and peace of Allah be upon him), with my legs in the
direction of his qiblah. When he prostrated he would poke me and I
would draw my legs up, and when he stood up I would stretch them out.
She said: There were no lamps in the houses at that time.
And Allah knows best.

Dought & clear, - Ruling on prostrating when wearing glasses.

As a muslim,are we allowed to perform our salaat while wearing
coloured contact lens? or glasses?.
Praise be to Allaah.
There is nothing wrong with praying when wearing coloured contact
lenses or glasses, unless the glasses prevent the worshipper from
placing his nose or forehead firmly on the ground when prostrating. In
that case he has to take them off before he prays or when he
prostrates.
Al-Bukhaari (812) and Muslim (490) narrated that Ibn 'Abbaas (may
Allaah be pleased with him) said: The Prophet(peace and blessings of
Allaah be upon him) said: "I have been commanded to prostrate on seven
bones: the forehead" – and he pointed to his nose – "the hands, the
feet and the ends of the feet (i.e., toes)"
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
the person who wears large glasses, which prevent him from being able
to prostrate fully on the seven parts of the body.
He replied:
If they prevent the end of the nose from reaching the ground when
prostrating that is not acceptable, because what is carrying the face
in this case is the glasses, which are not at the end of the nose,
rather they rest on the bridge of the nose. Based on this, the
prostration is not valid. The one who wears glasses that prevent him
from placing his nose in the place of prostration has to take them off
when prostrating. End quote fromMajmoo' Fataawa al-Shaykh Ibn
'Uthaymeen(13/186).
And Allaah knows best.

Islam and Discrimination: Wedding of Jowaibir and Zalfa(Equality in Islam, Racism and Islam)

"How beautiful it were if you could marry and establish a family,
ending this forlorn and isolated life? You could fulfill your natural
urges and also she could help you in your temporal and spiritual needs
and goals."
"O Messenger of Allah, I have neither wealth nor beauty; nor I have a
noble descent or lineage. Who will marry me? And which woman likes to
be wife of a poor, short, black and ugly man like me?"
"O Jowaibir! God has changed the individual's worth through Islam.
Many people were high-placed in the pre-Islamic society and Islam
brought them down. Many were despised non-entities and Islam bestowed
them with honor and high rank and brought them up. Islam abolished the
un-Islamic discrimination and pride of lineage. Now all people
irrespective of their color and origin are equal. Nobody has
superiority over others but through piety and obedience to Allah.
Among the Muslims, only that person would be higher than YOU whose
virtues and deeds are better than you. Now do as I tell you."
These words were exchanged one day between the Prophet Muhammad (saw)
and Jowaibir when the Prophet Muhammad (saw) came to see the
Companions of the Suffa (Ashab al-Suffa).
Jowaibir was a native of "Yamamah" where he came to know about the
Prophet Muhammad (saw) and the advent of Islam. He was poor, black and
short, but at the same time intelligent truth seeking and a man of
determination. He came to Medina to look at Islam from near; in a
short time he embraced Islam. Since he had neither money, house nor
any friends, he temporarily was accommodated along with other poor
Muslims in the Mosque by permission of the Prophet Muhammad (saw).
When it was revealed unto the Prophet Muhammad (saw) that the Mosque
was not a place of habitation, it became necessary to shift them
elsewhere. The Prophet Muhammad (saw) selected a site outside the
Mosque and erected a shed for them. The place was named as "Suffa" and
the residents were known as "Ashab al-Suffa" - all of them poor from
places far away from Medina.
The Prophet Muhammad (saw) came to visit them one day. Noticing
Jowaibir among them he decided to bring him out of this forlorn life.
It was beyond the fancy of Jowaibir to own a house and have a wife in
his condition. And that was why he replied to the Prophet Muhammad
(saw) as to how it was possible for anyone to accept him in matrimony
when the Prophet Muhammad (saw) advised him to marry. But the Prophet
Muhammad (saw) removing his doubts explained to him the changes
brought about in the social outlook of the people by Islam.
After bringing Jowaibir out of his inferiority complex, he directed
him to the house of Ziad ibn Lubaid to request him for his daughter's
hand in marriage.
Ziad ibn Lubaid was one of the wealthiest persons of Medina and
commanded high respect among his tribes. When Jowaibir entered his
house, he was surrounded by his relatives and some of his tribes-men.
Jowaibir took a seat, paused for a moment and then raising his head
said, "I have brought a message from the Prophet Muhammad (saw). Do
you like to hear it confidentially or openly?"
Ziad ibn Lubaid: "A message from the Prophet Muhammad (saw) is an
honour to me, better you tell it openly."
"The Prophet Muhammad (saw) has sent me to request you for your
daughter for myself".
Ziad ibn Lubaid asked: "Did he himself make this suggestion to you?"
Jowaibir replied: "I don't speak on my own accord. Everybody knows me,
I am not a liar"
Ziad ibn Lubaid said: "Strange! We don't give our daughters to persons
of unequal status nor outside our tribe. You go back I shall go to the
Prophet Muhammad (saw) and have a talk with him myself."
Jowaibir left the house murmuring, "By Allah (SWT), whatever the Noble
Qur'an teaches and whatever is the purpose of the prophethood of
Muhammad (saw) is totally against what Ziad ibn Lubaid says."
Those nearby heard the murmurings of Jowaibir. Zalfa, the lovely
daughter of Ziad ibn Lubaid, and the beauty queen of Medina, heard
these words of Jowaibir. She came to her father and asked: "Father,
what was that man who just went out saying? And what did he mean?"
Ziad ibn Lubaid said: "He had come to ask for your hand in marriage
and was claiming that the Prophet Muhammad (saw) had sent him for this
purpose".
"Isn't it possible that the Prophet Muhammad (saw) had really sent
him, and thus your rejection may amount to disobedience of the Prophet
Muhammad's (saw) order?"
Ziad ibn Lubaid asked: "What do you feel about it?"
Zalfa said: "I feel you should bring him back before he reaches to the
Prophet Muhammad (saw), and then go yourself to find out the truth."
Ziad ibn Lubaid brought Jowaibir back to his house with due respect,
and then himself hurried up to the Prophet Muhammad (saw). When he saw
him he said:
"O Messenger of Allah, Jowaibir came to my house and brought such and
such a message from you, I would like to inform you that our custom is
to give our daughters to persons of equal status and belonging to our
tribe, who are all your helpers and companions."
The Prophet Muhammad (saw) said: "O Ziad, Jowaibir is a faithful man.
That dignity and honor which you are talking about has now been
abrogated. Every believer man is equal (for marriage purpose) to every
believer woman."
Ziad ibn Lubaid returned to his house and explained the matter to his
daughter, Zalfa. She said, "Please do not reject the proposal put by
the Prophet Muhammad (saw). This matter concerns me. I accept Jowaibir
whatever his condition may be. If the Prophet Muhammad (saw) is
pleased with it, I am also pleased."
The wedding was duly solemnized; Ziad ibn Lubaid paid "Mahr" (dowry)
from his own wealth and offered good articles to the newly married.
They asked the bridegroom, "Have you got a house where to take the
bride?" Jowaibir said, "No, I had never thought that I would get a
wife and settle in domestic life. It was the Prophet Muhammad (saw)
who came suddenly and had a talk with me and sent me to Ziad ibn
Lubaid's house".
Ziad ibn Lubaid arranged for him a house equipped with complete
household equipments, and transferred the bride superbly adorned with
ornaments and perfumes.
Night came. Jowaibir did not know where the house was meant for him.
He was guided to the house and led to the bridal-chamber. When he saw
the house and its equipments and looked at the dazzling bride, his
past came to his mind and he said to himself, "How poor I was when I
entered this city. I had nothing - neither money nor beauty, neither
any lineage nor family - now Allah (SAW) made these affluences
available to me through Islam. Indeed it is Islam that has brought
such changes in the social outlook of the people beyond any
imagination. How grateful I am to Allah (SAW) for bestowing upon me
all these Blessings!"
In spiritual ecstasy he went to a corner of the room; spent the night
in recitation of the Noble Qur'an and prayer. It was dawn when he came
to himself and then decided to fast in gratitude to Allah (SAW).
When women came to see bride Zalfa in the morning they found her
untouched. They kept the matter secret from Ziad ibn Lubaid. Two
nights and days passed in the same manner. Jowaibir was fasting during
days and praying during nights. The women of the family of the bride
were worried. They thought perhaps Jowaibir was impotent and had no
need for a woman. At last, they put the matter before Ziad ibn Lubaid.
He informed the Prophet Muhammad (saw).
The Prophet Muhammad (saw); called Jowaibir and asked, "Don't you have
any desire for woman?"
Jowaibir replied: "Incidentally, I have very intense desire of that kind".
The Prophet Muhammad (saw) said; "Then why didn't you go near your bride?"
"O Messenger of Allah, when I entered the house I found myself amidst
that affluence. A state of gratitude and devotion took me over. I
thought it necessary to offer thanks and prayers to Allah (SWT) before
doing anything. Tonight I shall go near my wife."
Jowaibir and Zalfa lived a most happy life. When the call for a Jihad
(Holy war) came, he participated in it with the enthusiasm typical of
a brave Muslim, and achieved martyrdom under the banner of Islam.
After his martyrdom, Zalfa was the most sought after woman for a wife
and people were eager to pay the greatest Mahr for her.
Islam and Discrimination: A white has no superiority over a
black(Equality in Islam)

Islam and Discrimination, Equality in Islam, Racism and Islam, Islam and Race, One Human Race

Racism is one of the severe diseases of human society in this age.
Everyone remembers how black Africans were transported across the
oceans, packed in specially designed ships, thought of and treated
like livestock. They were made slaves, forced to change their names
and religion and language, were not entitled to hope for true freedom,
and were refused the least of human rights. Because among some Western
people the attitude to non-Westerners has unfortunately changed little
in modern times, the political and social condition of black people
often remains, even where they live amid the native Westerners as
theoretically equal fellow-citizens, that of despised inferiors.
When Allah's (SWT) Messenger, upon him be peace and blessings, was
raised as a Prophet, the same kind of racism, under the name of
tribalism, was prevalent in Makkah. The Quraish considered themselves
in particular, and Arabs in general, superior to all the other peoples
of the world. Allah's (SWT) Messenger came with the Divine Message and
proclaimed that no Arab is superior over a non-Arab, and no white is
superior over black and superiority is by righteousness and
God-fearing alone (Surat Al-Hujurat, 49:13). He also declared that
even if an Abyssinian Black Muslim were to rule over Muslims, he
should be obeyed.
Allah's (SWT) Messenger eradicated the problem of racial or colour
discrimination so successfully that superiority is not by birth or
colour or blood, but by God-fearing and righteousness.
The message of Islam is for the entire human race. According to Islam,
Allah (SWT) is the God of the entire world and the Prophet Muhammad
(saw) is a messenger for the whole of mankind. Islam unites the entire
human race under one banner without any kind of discrimination.
Allah (SWT) says in Surat Al-Hujurat, "O Mankind! We have created you
from a male and female, and made you into nations and tribes, that you
may know one another. Verily, the most honorable of you in the sight
of Allah is he who has most Taqwa among of you. Verily, Allah is
All-Knowing, All-Aware." Noble Qur'an (49:13)
In surah Al-Room Allah (SWT) says, "And one of His signs is the
creation of the heavens and the earth and the diversity of your
tongues and colors; most surely there are signs in this for the
learned." Noble Qur'an (30:22)
With this verse, Islam declares equality among people as one human
race, one humanity, that is because Islam respect a human for being a
human not for any other reason; Islam does not distinguish between two
races, or two groups of people, or between two colors, and the Prophet
Muhammad (saw)addressed the people signifying that concept during the
last Hajj pilgrimage, saying: "O People! Your God is one; your father
is one; no preference of an Arab neither over non-Arab nor of a
non-Arab over an Arab or red over black or black over red except for
the most righteous. Verily the most honored of you is the most
righteous."
Not only did Islam emphasize the equality principle theoretically, but
did it practically in some of the worship acts that translated this
principle into a sensible fact that does not escape people minds,
thus: in the mosques where Friday prayer is held once every week, as
well as the five daily prayers; equality is exercised practically and
all the differences vanishes among people. That is, whoever came to
the Mosque first, took his place in the front rows despite his
financial states or position, and whoever come late, his place is late
and if you look at any row among the prayer's rows, you would find in
that row the rich and poor, the knowledgeable and the one with no
knowledge, the Arab and the non Arab, no differences all the same in
sight of Allah (SWT), their direction during prayer, as well as their
reveled book, as their Lord is one and also their movements during the
prayer following one Imam.
Also in the holy land where the annual Hajj pilgrimage and the Umrah
is performed, the equality is even clearer and stronger that is
because during prayer people may differ in their clothes but during
Hajj pilgrimage and Umrah the Ihram situation oblige every one to only
wear simple white clothes which equates the rich and the poor, the
governor and governed, all walking around the Holy Kaaba asking one
lord.
Also, another practical application of equality in Islam, is the
equality among people in front of the law and regulations. What is
allowed is for all people and what is forbidden as well upon all
people. The obligations are upon everyone, and whoever deserved
punishment gets it, regardless.
An example of such was when some of the companions (Sahaba)talked to
Osama Bin Zaid, the favorite of the Prophet Muhammad (saw), to
intervene for the sake of the well reputed woman from Quraish tribe
who deserved punishment for stealing (that is cutting her hand), Osama
Bin Zaid talked to the Prophet Muhammad (saw), the Prophet Muhammad
(saw) got angry and said, "Those before you were districted, that is
because the renowned is untouched when he steals, and the poor is
punished, verily if Fatimah daughter of Muhammadstole, I would have
cut her hand."
This is Islam: emphasizing the equality and applying it in the society
since 1400 years ago, when during that time mankind used to suffer the
worst distinction among people and individuals in society and readied
the enslaving of the human to his brother the human. The eradication
of racism consciousness is one of the outstanding moral achievements
of Islam.
This is the secrete that made Islam and Muslims prevail nations in the
past. It is a mistake to think that Islam prevailed only because
Muslims like dying in the battles as other like to live. Islam did not
prevail through battles only, but because Islam is a complete unique
guidance for life, unique in it's rituals, beliefs, dealings and
morals and from all with all that the religion of Allah is comprised,
and with all that Muslims won and prevailed in the past, and with it
Muslims can prevail and rule these days or any other time.