关于区分相似的事物，伊斯兰教法（Shar'a）在对穆斯林而言看似相近的时间之间，区分了它们的尊贵程度。因此，它把仪式的尊贵之夜（Laylatul Qadr，盖德尔夜）置于其他夜晚之上。它也在地方之间区分了尊卑，例如麦加优于麦地那，麦地那优于其他城市。它还区分了礼拜是否可以缩短：四拔（raka'at）的礼拜可以缩短，而三拔和两拔的礼拜则不缩短。它也区分了精液（maniy）与前列腺液（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).

它使精液为洁净，而前列腺液为不洁，尽管二者都从同一部位排出。它规定因精液而须沐浴（大净），而若故意排出精液则使斋戒无效，但排出的若是前列腺液则不然，尽管二者都从同一部位排出。它规定因女婴的小便而须洗涤衣物，而若是男婴的小便则只需洒水即可，尽管二者都是小便，同样来自肾脏的排泄。它规定经期的妇女须补斋戒，却不须补拜功，尽管…… Let me correct the last sentence to match the original exactly. 它规定经期的妇女须补斋戒，却不须补拜功。它砍断偷窃三个迪拉姆者的手，却没有砍断非法占有巨额财富者的手。它规定离婚妇女的待婚期为三个月经周期，而寡妇的待婚期为四个月零十天，尽管子宫的状况相同。以此类推，我们发现许多相似的事例，人们可以将它们归为一类。如果任由人的理智来制定这些问题的规则，那就会出错。它会制定出与沙里尔所给定的规则相冲突的规则。沙里尔为每一种情况给定了不同的规则，这表明这种标新立异的类比方法是错误的。

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.