根据研究伊斯兰教法的学者伯纳德·G·韦斯（英语：Bernard G. Weiss）解释，正如荒漠上通往水泉的道路提供了生机，臣服于伊斯兰教及教法可滋补心灵，因此沙里亚在阿拉伯语里含有这样的隐喻，再结合《古兰经》提到穆斯林臣服于真主是踏上“正途”，这个词语解作道路引伸为所有穆斯林祈求真主作出的指引[11]。辞典作家把沙里亚定义为：
现代把沙里亚直白地翻译成伊斯兰教法省略了它在伦理和神学上的含义，但学者瓦埃勒·哈拉格（英语：Wael Hallaq）仍建议把沙里亚翻译成伊斯兰教法，并承认西方语言难以表达这种非西方的传统思想[15]。弗兰克·格里费尔（英语：Frank Griffel）及穆罕默德·哈希姆·卡迈利（阿拉伯语：محمد هاشم كمالي）都直接翻译成伊斯兰教法，阿卜杜拉希·艾哈迈德·纳伊姆（英语：Abdullahi Ahmed An-Na'im）称为了方便起见把沙里亚一词涵盖所有被描述为伊斯兰教法的事物。西方学者当中较早研究伊斯兰教的学者约瑟夫·沙赫特（英语：Joseph Schacht）则提出了一个通用的定义：沙里亚法规是伊斯兰教的宗教法律，亦包括了一切宗教义务，由安拉统辖所有穆斯林日常生活各个方面[16]。
另一个阿拉伯词语斐格海（阿拉伯语：فقه，罗马化：Fiqh）有时也会被翻译成伊斯兰教法，但它与沙里亚的含义不一样。沙里亚是《古兰经》和圣行的神授训令，加上人类对它们的理解而成的法律规范；斐格海则纯粹是人类对伊斯兰教法细节的认知。学者哈立德·阿布·法德勒（阿拉伯语：خالد أبو الفضل）描述沙里亚是真主的理想，不受变幻莫测的世间玷染和影响，犹如空中楼阁，斐格海是人类理解和实现这个理想的尝试。沙里亚是不变、完美无暇的，但斐格海不是[17]。
至11世纪，哈里发国的版图变小变碎，政治领导角色改由苏丹担任。苏丹不自视为先知后裔，但仍继续维系伊斯兰教法，以保护穆斯林社群，此时的伊斯兰教法已能规范中东城市日常生活的许多部分[61]。安萨里把伊斯兰教法与神秘主义结合起来，学者艾拉·拉皮德斯（英语：Ira M. Lapidus）形容安萨里的神秘主义给穆斯林提供了真主真实存在的深入见解，加强了他们恪守伊斯兰教法的信念[62][63]。
伊斯兰教法涵盖的范围广阔，包括个人层面上的卫生、饮食、礼拜、宗教礼仪、衣着及公众层面上的刑事、商业、慈善、军事、国际法及家事。如果伊斯兰教法被纳入国家法制，它或会体现在宪法上[101]。伊斯兰教法大抵上可分为两个类别，分别是伊巴代（阿拉伯语：العبادة في الإسلام）和穆阿麦拉特（英语：Mu'amalat）。伊巴代相当于自然法，掌管宇宙法则，体现安拉的意志，穆斯林会在死后接受审判，判断他们是否遵照了这些规则。穆阿麦拉特则是实在法，是人为制定的法律，掌管人类之间的关系，会根据社会的变迁随时间改变[102]。
按照穆斯林的理解，真主要求统治者更需要温和处事及秉承公义。《古兰经》有云：“达五德（大卫）啊！我确已任命你为大地的代治者，你当替人民秉公判决，不要顺从私欲，以免私欲使你叛离真主的大道。”伊斯兰教法的文献经常引用这段经文来说明这是恰当、良好管治的要求[121]。中世纪法学家马瓦尔迪（阿拉伯语：الماوردي）认为，良好的统治者要为人正直、有才学、机智精明及勇往直前，另一位法学家伊本·泰米叶则指能干和正直是穆斯林领导人应有的两个基本要素[122]。不过，近代法学家阿卜杜·瓦哈卜·哈拉夫（阿拉伯语：عبد الوهاب خلاف）表示，以他所理解的伊斯兰教法，伊斯兰政府是宪制政府，它的管治并非倚仗个人魅力[123]。
刑事
为了保障和维护人类的个人和共同利益，伊斯兰教法的刑事法律伴随罚则，惩治违背伊斯兰教法律的犯人[124]。阿卜杜·卡迪尔·奥达（阿拉伯语：عبد القادر عودة）撰写的《伊斯兰刑事法制》是当今常用的教材，他在当中提到这些惩罚的目的是“教化和保护人民，使他们免于堕落和戒绝愚行；纠正他们的错误，制止犯罪，并鼓励他们守纪”[125]。与其他法制倾向以犯罪性质来划分刑事法的做法不同，传统伊斯兰教法是根据刑罚的性质和根源来划分。伊斯兰教法的刑事罪行被分成三类。第一类是《古兰经》和圣行里有既定刑罚的罪行（侯杜德（阿拉伯语：الحدود في الشريعة الإسلامية））。第二类是对人身的侵害，受害人可向凶手复仇或索偿（阿拉伯语：دية）。第三类是《古兰经》和圣行没有既定刑罚的罪行，要酌情衡量[126]。
论证手段可以检验经文的真确性和确立经文文意，亦可决议这些经文的应用场合。通过论证手段，任何法律见解都可以在不同的时空场景下发展、演变和适应，这是伊斯兰教法学在形成初期便得以确立的基础原则[183]。传统意见认为解读法律的权力在法学家的手上，但法学家并不是创造新的法律，他们只是采用一套辧法来使他们可以按照《古兰经》、圣行和其他的法源衍生法律[184][45]。10世纪前的逊尼派法学家大抵上皆同意《古兰经》和圣训是法律的主要来源，亦认可通过类比推理（阿拉伯语：قياس (إسلام)）的手段从现有的法则推导出新的法则[185]。什叶派的法学则更强调纯粹采用逻辑（波斯语：عقل در اسلام）来审视法源和构建新法[186]。
这些学派各自采用不同的法律学说解读伊斯兰教法，但又互相包容彼此的存在，反映早期的伊斯兰教在法律思想上具有独特的自由[198]。尽管这种法律多元主义相当普遍，但在一些地区，某个学派显然更受欢迎，甚至得到统治者的支持，例如马立克派在安达卢斯盛行，哈乃斐派则是奥斯曼帝国承认的官方学派[199]。伊斯兰教法并没有国际私法和法律规避（法语：Fraude à la loi）的说法，穆斯林可以按需选择法学学派，因此即使是因应形势而由某个学派转投另一个学派也是可行的[200]。
不过，有学者指出，在历史上，接受穆斯林统治的犹太人过得比基督教国家的犹太人要好。至于生活在穆斯林国家的基督徒，即使是科尔多瓦哈里发国的基督教圣人尤洛吉乌斯（西班牙语：Eulogio de Córdoba）也承认他们获准在国内不受限制地以基督徒自居[292]。尽管齐米不能享有穆斯林的特权，但同时他们亦免于承担穆斯林特有的义务。在其他方面，穆斯林和齐米基本上是平等，特别是财产、合同上的权责[293]。
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