Kuhusu kutofautisha mambo yanayofanana, Shari'a imetofautisha kati ya nyakati ambazo kwa Mwislamu zinaonekana kufanana kwa heshima yake. Hivyo imeipa upendeleo Laylatul Qadr (usiku wa Qadri) juu ya usiku mwingine. Pia imetofautisha kati ya maeneo kwa heshima yao, kama vile upendeleo wa Makka juu ya Madina, na wa Madina juu ya miji mingine. Imetofautisha kati ya swala zinapofupishwa, hivyo swala ya rakaa nne hufupishwa, ilhali swala ya rakaa tatu na mbili hazifupishwi. Imetofautisha kati ya manii (shahawa) na madhi (majimaji ya awali yanayotoka kabla ya shahawa).

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).

Ilifanya manii kuwa safi na madhi kuwa najisi, ingawa zote mbili hutoka mahali pamoja. Ikamlazimu mtu kuoga janaba kwa sababu ya manii, na kubatilisha funga yake pale mtu anapoitoa kwa makusudi, lakini si hivyo kwa madhi, ingawa zote mbili hutoka mahali pamoja. Ikalazimu nguo zioshwe kwa sababu ya mkojo wa mtoto wa kike, lakini ikatosha kuinyunyizia maji ikiwa ni mkojo wa mtoto wa kiume. Ikamlazimu mwanamke mwenye hedhi kulipa funga aliyoacha lakini si swala. Ikakata mkono wa aliyeiba dirhamu tatu, lakini haikukata mkono wa aliyemiliki mali kubwa kwa njia isiyo halali. Ikaweka ‘iddah ya mwanamke aliyepewa talaka kuwa hedhi tatu, ilhali ‘iddah ya mjane ni miezi minne na siku kumi, ingawa hali ya rahim (kizazi) ni ile ile. Kwa namna hii tunakuta mambo mengi yanayofanana, na mtu anaweza kuyaunganisha. Lau akili ingeachiwa kutoa hukumu katika masuala haya, ingekosea. Ingeleta hukumu inayopingana na ile aliyoitoa Shari'a. Shari'a imetoa kwa kila jambo hukumu yake tofauti, jambo linalodhihirisha ubatili wa njia hii ya kuzua ya qiyas (kulinganisha).

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.