Fiqih muncul bersamaan dengan turunnya Wahyu (ilham yang diwahyukan secara ilahi), karena Wahyu (melalui Jibril (as)) senantiasa turun kepada Rasulullah Muhammad ﷺ, menyampaikan pemikiran dan hukum-hukum Islam dalam bentuk Al-Qur'an atau Hadits. Kemudian Rasulullah ﷺ menyampaikannya kepada orang-orang di sekelilingnya, dan kaum Muslimin pun mengikuti serta berkomitmen pada apa yang dibawa Wahyu ini, baik dalam hal Aqa'id (keyakinan) maupun Ahkam (hukum). Hal ini karena Al-Qur'an Al-Karim dan Hadits Nabawi diturunkan dengan bahasa yang dikuasai dan dipahami oleh bangsa Arab dengan sangat baik. Secara khusus, mereka memahami dengan jelas makna dan pemikiran yang ditunjukkan, diisyaratkan, dan diungkapkan oleh lafaz (ungkapan kata) dari keduanya. Lafaz sebagian Ayat dan Hadits ini menunjukkan satu makna tunggal dan dipahami tanpa kesulitan, seperti firman Allah ﷻ ...

Fiqh arose with the descent of the Wahi (divinely revealed inspiration) as the Wahi (through Jibreel (as)) used to descend upon the Messenger of Allah Muhammad (saw) conveying to him the thoughts and Ahkaam of Islaam in the form of the Qur’aan or the Hadeeth. Then the Messenger (saw) would convey that to the people around him and the Muslims would adhere and commit themselves to what this Wahi came with, in respect to Aqaa’id (beliefs) and Ahkaam (rulings). This is because the Qur’aan Al-Kareem and the Prophetic Hadeeth were revealed in the language that the Arabs had excelled in and understood. In particular they had a clear understanding of the meanings and thoughts that the Alfaazh (worded expression) of these two guided to, indicated and expressed. The Alfaazh (wordings) of some of these Aayaat and Ahaadeeth indicate one single meaning and are understood without difficulty like the Aayah

Ayat ini merupakan Daleel Juz'iy (dalil parsial) yang menunjukkan hukum Tahrim (pengharaman) zina, dan hukum tersebut dipahami dari lafazh-lafazh ayat tanpa perlu mengerahkan daya pikir.

So this Aayah is a Daleel Juz’iy (partial evidence) that guides to the Hukm of the Tahreem (prohibition) of Zinaa whilst the Hukm is understood from the Alfaazh (wordings) of the Aayah without exerting mental effort.

Terdapat pula Ayat-ayat dan Hadits-hadits yang lafaz-lafaznya (ungkapan-ungkapannya) dapat mengandung lebih dari satu makna, dan para Sahabat (ra) berijtihad dalam memahami maknanya. Akibatnya, salah seorang dari mereka memahami suatu makna yang berbeda dari makna yang dipahami oleh yang lain, dan masing-masing beramal atau bertindak sesuai dengan apa yang ia pahami, sementara Rasulullah ﷺ membenarkan mereka dalam melakukan hal itu. Diriwayatkan bahwa ketika Nabi ﷺ kembali dari Ghazwah (peperangan) Al-Ahzaab, beliau bersabda kepada kaum Muslimin: "Janganlah seorang pun di antara kalian shalat 'Ashar kecuali di Bani Quraizhah." Lalu waktu 'Ashar tiba ketika mereka sedang dalam perjalanan. Sebagian dari mereka berkata: "Kami tidak akan shalat 'Ashar sampai kami tiba di Bani Quraizhah, sebagaimana Rasulullah ﷺ telah bersabda," sedangkan yang lain berkata: "Bahkan kami harus shalat 'Ashar sekarang, karena Rasulullah ﷺ hanya bermaksud agar kami bergegas." Kemudian ketika hal ini sampai kepada Rasulullah ﷺ, beliau membenarkan kedua kelompok tersebut, masing-masing sesuai dengan pemahaman mereka.

There are also Aayaat and Ahaadeeth in which their Alfaazh (worded expressions) can hold more than one meaning and the Sahaabah (rah) would make Ijtihaad in respect to understanding them. Consequently, one of them would understand a meaning different from the meaning that another had understood and each would work or act in accordance to what they had understood, that is whilst the Messenger of Allah (saw) approved of them doing this. It was related that when the Nabi (saw) returned from the Ghazwah (battle) of Al-Ahzaab he said to the Muslims: “None of you shall pray ‘Asr until he is in Bani Quraizhah”. And so the time for ‘Asr came whilst they were on route and so some of them said: “We will not pray ‘Asr until we reach Bani Quraizhah as the Messenger of Allah (saw) said” whilst others said: “Rather we should pray ‘Asr now because the Messenger (saw) was only intending that we rush”. Then when this reached the Messenger (saw) he approved of both groups, each of them according to their understanding.

Akibatnya, Fiqih mengacu dan berhubungan dengan pemahaman terhadap Ayat dan Hadits serta pengambilan Hukum Syar'i darinya.

Consequently, Fiqh refers and relates to understanding the Aayah and the Hadeeth and taking the Hukm Ash-Shar’iy from them.