What is the difference between acts of worship and transactions whose meaning is rational and those whose meaning is not rational?

The Shaykh : However, there is a note that must be mentioned, which is that the prohibition is rational in meaning and is not a purely devotional prohibition whose meaning is not rational. I think you know this term and it is not far from you?

The questioner : I am hearing it for the first time.

The Shaykh: For the first time, may Allah reward you. A student of knowledge should not be shy to say, "I do not know," regarding a matter; in fact, that is half of knowledge. Half of knowledge is saying, "I do not know." Undoubtedly, the rulings of the Shari'ah are divided in terms of whether their meaning is comprehensible to human minds or whether they are not comprehensible, meaning they are purely devotional. That is, our Lord wanted such and such, but why? We do not know. For example, the prayers are two, three, or four rak'ahs, some secret and some loud. Why? We do not know. This is how our Lord has commanded us in worship. The scholars call this type of worship "not comprehensible in meaning" or "purely devotional." There are other acts of worship whose meaning is comprehensible. The human mind, especially if it is Muslim, and more specifically if it is a scholar or at least a student of knowledge, immediately understands that this was legislated or prohibited for such and such a reason, even though it is not explicitly stated in the texts. Most transactions are of this kind.

The questioner: Yes.

The Shaykh : Not acts of worship, but transactions. For example: "He prohibited spying." Do you not understand why he prohibited spying? It is rational in meaning. He prohibited cheating: and so on. He (peace and blessings be upon him) said in the authentic hadith: ; so if you enter the mosque and the people are praying, it is not permissible for you to stand on the minbar or on the chair and impose yourself on them with a reverent recitation from the Qur'an, or with a lesson you deliver to the attendees without prior notice so that they can prepare to hear this speech. This harms those present in the mosque; therefore, in some authentic narrations, completing the previous hadith, it says: do not harm the believers.