根据研究回教法的学者伯纳德·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，臣服于回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：
另一个阿拉伯词语斐格海（阿拉伯语：فقه，罗马化：Fiqh）有时也会被翻译成回教法，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回教法细节的认知。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，但仍继续维系回教法，以保护穆斯林社群，此时的回教法已能规范中东城市日常生活的许多部分[61]。安萨里把回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，加强了他们恪守回教法的信念[62][63]。
回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。如果回教法被纳入国家法制，它或会体现在宪法上[101]。回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。”回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，以他所理解的回教法，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，回教法的刑事法律伴随罚则，惩治违背回教法律的犯人[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，传统回教法是根据刑罚的性质和根源来划分。回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，这是回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回教法，但又互相包容彼此的存在，反映早期的回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]。回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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