Dangane da bambance-bambance tsakanin abubuwa masu kama da juna, Shari'a ta bambanta tsakanin lokuta da suke kama da juna ga Musulmi dangane da darajarsu. Don haka ta ba da fifiko ga Laylatul Qadr (Daren Ƙaddara) a kan sauran dare. Haka kuma ta bambanta tsakanin wurare dangane da darajarsu, kamar fifikon Makka a kan Madina, da fifikon Madina a kan sauran garuruwa. Ta kuma bambanta tsakanin salloli a lokacin da ake takaita su: sallar raka'a huɗu ana takaita ta, amma sallar raka'a uku da biyu ba a takaita su. Ta kuma bambanta tsakanin maniyyi (maniy) da ruwan sha'awa (maziy).

As regards differentiating between similar things, the Shar’a has differentiated between times that seem similar to the Muslim in terms of their honour. Thus it has given a preference to the laylatul qadr (night of Power) over other nights. It has also discriminated between places in terms of their honour, such as the preference for Makkah over Madinah, and Madinah over other cities. It has distinguished between the prayers when they are shortened, so the prayer consisting of four raka’at is shortened, whilst the three and two raka’at are not shortened. It has distinguished between the maniy (semen) and the maziy (pre-seminal fluid).

Ya sanya maniyyi tsarki, ya kuma sanya maziyyi najasa, duk kuwa daga wuri guda suke fitowa. Ya wajabta wanka ga wanda ya fitar da maniyyi, ya kuma ɓata azuminsa idan ya fitar da shi da gangan, amma ba haka yake ba idan maziyyi ne, duk kuwa daga wuri guda suke fitowa. Ya wajabta wanke tufafi saboda fitsarin jaririyar mace, amma ya wadatar da yayyafa ruwa idan fitsarin jariri namiji ne. Ya wajabta wa mace mai haila ta rama azumi, amma ba sallah ba. Ya yanke hannun wanda ya yi sata ta dirhami uku, amma bai yanke hannun wanda ya mallaki dukiya mai yawa ta haramun ba. Ya sanya idar da aka sake wa mace ta zama al'ada uku, yayin da idar mace mai mutuwar miji ta zama watanni huɗu da kwana goma, duk kuwa yanayin mahaifa ɗaya ne. Haka muke samun abubuwa da yawa masu kama da juna, wanda mutum zai iya haɗa su. Idan da an bar lamarin ga hankali ya bada hukunci a waɗannan al'amura, da ya yi kuskure. Da ya kawo hukunci da zai saɓa wa abin da Shari'a ta bayar. Shari'a ta bayar da hukunci daban-daban ga kowane ɗaya, wanda hakan ke nuna ƙaryar wannan hanya ta ƙirƙirar qiyasi da aka ƙago.

It made the maniy pure and the maziy impure, even though they both emit from the same place. It obliged the one to have ghusl (bath) from the maniy and invalidated his fast, when it is deliberately emitted, but not if it is maziy, even though they emit from the same place. It obliged the clothes to be washed because of the urine of a baby girl, but only to be sprinkled by water if it is the urine of a baby boy. It obliged the menstruating woman to make up the fast but not the salah. It cut the hand of the one who stole three dirham but did not cut the hand of the one who illegally possessed huge sums of wealth. It made the ‘iddah (waiting period) of the divorced woman three menstrual cycles, whilst the waiting period of the widow is four months and ten days, even though the condition of the rahm (womb) is the same. In this manner we find many matters that are similar and one can combine them. If it were left to the mind to give the rules in these issues, then it would have made mistakes. It would have brought a rule in conflict with what the Shar’a has given. The Shar’a has given for each one a different rule, which indicates the falsehood of this innovated method of analogy.