Practical Difficulty Of Fajr While In Janabah In Modern Life
As-salāmu ʿalaykum, Thank you for your response. I understand the general principle you mentioned, but I still feel that my actual question remains unanswered. I am not questioning the obligation itself. I am only trying to understand its practical application and wisdom in the situations I described. For clarity, I would like to restate my main questions: 1) How is Fajr practically justifiable in the situations I shared? My concern is not simply about having the willpower to wake up. The issue is that this routine has real consequences. If I force myself into it, I would effectively be losing 2 to 3 hours of sleep every day for the rest of my life. Naturally, this affects my energy, focus, work performance, and even physical recovery for gym and health. This is why I am trying to understand how this is practically possible in the modern world. In my personal experience, I have not seen people who pray Fajr on time while also having to start office around 8 or 9 AM. Most people I know in such routines end up praying qaza. The people I know who consistently pray Fajr on time (like me) usually begin work after 10 AM because they have enough flexibility through senior positions or having their own business. So my question is: how should this be understood practically when the modern world no longer begins its day around Fajr? In many cases, the actual start of one’s day is still several hours later, which makes Fajr feel less like the beginning of the day and more like an interruption in the middle of one’s main sleep cycle, almost similar to how Tahajjud functions for an individual. I hope the practical nature of my concern is clear. 2) In the situation of janabah that I mentioned earlier, what is the expected behavior from a Muslim with Fajr’s timing in mind? Specifically, if one is in a state of janabah close to Fajr, and the practical and privacy concerns I described apply, is tayammum allowed in that situation? 3) How should this be reconciled with the principle that Allah intends ease in worship and does not like unnecessary mashaqqat? This is the point that is creating the most confusion for me. For example, I have heard Ghamidi Sahib explain that if someone is in the office and wearing socks, doing masah can be a valid ease. But then I am told by you that concessions are only for situations of unusual hardship. My confusion is: how are the situations I described regarding lifelong sleep disruption, work performance, energy levels, janabah before Fajr, and shared family living arrangements not considered unusually hard in practical terms? At the same time, how is removing socks in the office considered enough hardship for a concession? I am only trying to understand how this principle of ease is being applied consistently in these different cases.