Shariat ham o'xshash ko'rinadigan narsalar o'rtasida musulmon uchun ulardagi martaba jihatidan farq qo'ygan. Shunday qilib, u Qadr kechasini (Laylatul-qadr) boshqa kechalardan afzal qilgan. U joylarning martabasi jihatidan ham farq qo'ygan, masalan, Makkani Madinadan, Madinani esa boshqa shaharlardan afzal ko'rgan. U namozlarni qisqartirilganda ham farqlagan: to'rt rakatli namoz qisqartiriladi, uch va ikki rakatli namozlar esa qisqartirilmaydi. Shuningdek, u maniy (urug' suyuqligi) bilan maziy (urug'dan oldin ajraladigan suyuqlik) o'rtasida ham farq qo'ygan.

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).

U manini pok qildi, mazini esa najas qildi, holbuki ikkalasi ham bir joydan chiqadi. Birini sabab qilib, ghusl (yuvinish) vojib qildi va ro'zani buzdi, agar u ataylab chiqarilgan bo'lsa, lekin mazi bo'lsa buzmaydi, holbuki ikkalasi ham bir joydan chiqadi. Qiz bolaning siydigi sababli kiyimni yuvishni vojib qildi, lekin o'g'il bolaning siydigi bo'lsa, faqat suv sepish bilan kifoya qildi. Hayz ko'radigan ayolga ro'zani qazo qilishni vojib qildi, lekin namozni qazo qilishni vojib qilmadi. Uch dirham o'g'irlagan kishining qo'lini kesdi, lekin noqonuniy ravishda katta miqdordagi boylikka ega bo'lgan kishining qo'lini kesmadi. Ajrashgan ayolning iddatini uch hayz davri qildi, beva ayolning iddati esa to'rt oy o'n kun qildi, holbuki rahmning holati bir xil. Shu tariqa biz bunga o'xshash ko'plab masalalarni topamiz, ularni bir-biriga qo'shish mumkin. Agar bu masalalarda hukmlarni aql bilan berish qo'yilganida edi, adashgan bo'lar edi. U Shar'iy berganiga zid hukm keltirgan bo'lar edi. Shar'iy har biriga turli hukm bergan, bu esa qiyos deb ataladigan bid'at usulining botilligini ko'rsatadi.

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.