根據研究伊斯蘭教法的學者伯納德·G·韋斯（英语：Bernard G. Weiss）解釋，正如荒漠上通往水泉的道路提供了生機，臣服於伊斯蘭教及教法可滋補心靈，因此沙里亞在阿拉伯語裡含有這樣的隱喻，再結合《古蘭經》提到穆斯林臣服於真主是踏上「正途」，這個詞語解作道路引伸為所有穆斯林祈求真主作出的指引[11]。辭典作家把沙里亞定義為：
現代把沙里亞直白地翻譯成伊斯蘭教法省略了它在倫理和神學上的含義，但學者瓦埃勒·哈拉格（英语：Wael Hallaq）仍建議把沙里亞翻譯成伊斯蘭教法，並承認西方語言難以表達這種非西方的傳統思想[15]。弗蘭克·格里費爾（英语：Frank Griffel）及穆罕默德·哈希姆·卡邁利（阿拉伯语：محمد هاشم كمالي）都直接翻譯成伊斯蘭教法，阿卜杜拉希·艾哈邁德·納伊姆（英语：Abdullahi Ahmed An-Na'im）稱為了方便起見把沙里亞一詞涵蓋所有被描述為伊斯蘭教法的事物。西方學者當中較早研究伊斯蘭教的學者約瑟夫·沙赫特（英语：Joseph Schacht）則提出了一個通用的定義：沙里亞法規是伊斯蘭教的宗教法律，亦包括了一切宗教義務，由安拉統轄所有穆斯林日常生活各個方面[16]。
另一個阿拉伯詞語斐格海（阿拉伯语：فقه，羅馬化：Fiqh）有時也會被翻譯成伊斯蘭教法，但它與沙里亞的含義不一樣。沙里亞是《古蘭經》和聖行的神授訓令，加上人類對它們的理解而成的法律規範；斐格海則純粹是人類對伊斯蘭教法細節的認知。學者哈立德·阿布·法德勒（阿拉伯语：خالد أبو الفضل）描述沙里亞是真主的理想，不受變幻莫測的世間玷染和影響，猶如空中樓閣，斐格海是人類理解和實現這個理想的嘗試。沙里亞是不變、完美無暇的，但斐格海不是[17]。
至11世紀，哈里發國的版圖變小變碎，政治領導角色改由蘇丹擔任。蘇丹不自視為先知後裔，但仍繼續維繫伊斯蘭教法，以保護穆斯林社群，此時的伊斯蘭教法已能規範中東城市日常生活的許多部分[61]。安薩里把伊斯蘭教法與神秘主義結合起來，學者艾拉·拉皮德斯（英语：Ira M. Lapidus）形容安薩里的神秘主義給穆斯林提供了真主真實存在的深入見解，加強了他們恪守伊斯蘭教法的信念[62][63]。
伊斯蘭教法涵蓋的範圍廣闊，包括個人層面上的衛生、飲食、禮拜、宗教禮儀、衣著及公眾層面上的刑事、商業、慈善、軍事、國際法及家事。如果伊斯蘭教法被納入國家法制，它或會體現在憲法上[101]。伊斯蘭教法大抵上可分為兩個類別，分別是伊巴代（阿拉伯语：العبادة في الإسلام）和穆阿麥拉特（英语：Mu'amalat）。伊巴代相當於自然法，掌管宇宙法則，體現安拉的意志，穆斯林會在死後接受審判，判斷他們是否遵照了這些規則。穆阿麥拉特則是實在法，是人為制定的法律，掌管人類之間的關係，會根據社會的變遷隨時間改變[102]。
按照穆斯林的理解，真主要求統治者更需要溫和處事及秉承公義。《古蘭經》有云：「達五德（大衛）啊！我確已任命你為大地的代治者，你當替人民秉公判決，不要順從私欲，以免私欲使你叛離真主的大道。」伊斯蘭教法的文獻經常引用這段經文來說明這是恰當、良好管治的要求[121]。中世紀法學家馬瓦爾迪（阿拉伯语：الماوردي）認為，良好的統治者要為人正直、有才學、機智精明及勇往直前，另一位法學家伊本·泰米葉則指能幹和正直是穆斯林領導人應有的兩個基本要素[122]。不過，近代法學家阿卜杜·瓦哈卜·哈拉夫（阿拉伯语：عبد الوهاب خلاف）表示，以他所理解的伊斯蘭教法，伊斯蘭政府是憲制政府，它的管治並非倚仗個人魅力[123]。
刑事
為了保障和維護人類的個人和共同利益，伊斯蘭教法的刑事法律伴隨罰則，懲治違背伊斯蘭教法律的犯人[124]。阿卜杜·卡迪爾·奧達（阿拉伯语：عبد القادر عودة）撰寫的《伊斯蘭刑事法制》是當今常用的教材，他在當中提到這些懲罰的目的是「教化和保護人民，使他們免於墮落和戒絕愚行；糾正他們的錯誤，制止犯罪，並鼓勵他們守紀」[125]。與其他法制傾向以犯罪性質來劃分刑事法的做法不同，傳統伊斯蘭教法是根據刑罰的性質和根源來劃分。伊斯蘭教法的刑事罪行被分成三類。第一類是《古蘭經》和聖行裡有既定刑罰的罪行（侯杜德（阿拉伯语：الحدود في الشريعة الإسلامية））。第二類是對人身的侵害，受害人可向凶手復仇或索償（阿拉伯语：دية）。第三類是《古蘭經》和聖行沒有既定刑罰的罪行，要酌情衡量[126]。
論證手段可以檢驗經文的真確性和確立經文文意，亦可決議這些經文的應用場合。通過論證手段，任何法律見解都可以在不同的時空場景下發展、演變和適應，這是伊斯蘭教法學在形成初期便得以確立的基礎原則[183]。傳統意見認為解讀法律的權力在法學家的手上，但法學家並不是創造新的法律，他們只是採用一套辧法來使他們可以按照《古蘭經》、聖行和其他的法源衍生法律[184][45]。10世紀前的遜尼派法學家大抵上皆同意《古蘭經》和聖訓是法律的主要來源，亦認可通過類比推理（阿拉伯语：قياس (إسلام)）的手段從現有的法則推導出新的法則[185]。什葉派的法學則更強調純粹採用邏輯（波斯語：عقل در اسلام）來審視法源和構建新法[186]。
這些學派各自採用不同的法律學說解讀伊斯蘭教法，但又互相包容彼此的存在，反映早期的伊斯蘭教在法律思想上具有獨特的自由[198]。儘管這種法律多元主義相當普遍，但在一些地區，某個學派顯然更受歡迎，甚至得到統治者的支持，例如馬立克派在安達盧斯盛行，哈乃斐派則是奧斯曼帝國承認的官方學派[199]。伊斯蘭教法並沒有國際私法和法律規避（法语：Fraude à la loi）的說法，穆斯林可以按需選擇法學學派，因此即使是因應形勢而由某個學派轉投另一個學派也是可行的[200]。
不過，有學者指出，在歷史上，接受穆斯林統治的猶太人過得比基督教國家的猶太人要好。至於生活在穆斯林國家的基督徒，即使是科爾多瓦哈里發國的基督教聖人尤洛吉烏斯（西班牙语：Eulogio de Córdoba）也承認他們獲准在國內不受限制地以基督徒自居[292]。儘管齊米不能享有穆斯林的特權，但同時他們亦免於承擔穆斯林特有的義務。在其他方面，穆斯林和齊米基本上是平等，特別是財產、合同上的權責[293]。
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