Fiqh muncul bersama turunnya Wahyu (ilham yang diwahyukan Allah), kerana Wahyu (melalui Jibril (as)) sentiasa turun kepada Rasulullah Muhammad ﷺ, menyampaikan kepadanya pemikiran dan hukum-hukum Islam dalam bentuk Al-Qur'an atau Hadis. Kemudian Rasulullah ﷺ menyampaikannya kepada orang-orang di sekelilingnya, dan kaum Muslimin akan mematuhi serta berpegang teguh kepada apa yang dibawa oleh Wahyu ini, sama ada dalam hal-hal Aqa'id (akidah) mahupun Ahkam (hukum-hukum). Ini kerana Al-Qur'an Al-Karim dan Hadis Nabawi diturunkan dalam bahasa yang amat dikuasai dan difahami oleh orang Arab. Khususnya, mereka memahami dengan jelas makna dan pemikiran yang ditunjukkan, diisyaratkan dan diungkapkan oleh Al-Faaz (lafaz) kedua-duanya. Lafaz sebahagian daripada Ayat-ayat dan Hadis-hadis ini menunjukkan satu makna sahaja dan difahami tanpa kesukaran, seperti ayat

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 adalah Daleel Juz'iy (dalil terperinci) yang menunjukkan kepada Hukum pengharaman Zina, dan hukum tersebut difahami daripada lafaz-lafaz ayat tanpa memerlukan usaha akal (ijtihad).

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 juga Ayat-ayat dan Hadith-hadith yang lafaz (ungkapan berkaitan) mereka boleh memberi lebih daripada satu makna, dan para Sahabah (rah) akan berijtihad dalam memahami maksudnya. Akibatnya, salah seorang daripada mereka akan memahami satu makna yang berbeza daripada makna yang difahami oleh yang lain, dan setiap daripada mereka akan beramal atau bertindak mengikut apa yang telah mereka fahami, iaitu sedangkan Rasulullah ﷺ membenarkan mereka berbuat demikian. Diriwayatkan bahawa apabila Nabi ﷺ pulang dari Ghazwah (peperangan) Al-Ahzaab, baginda bersabda kepada kaum Muslimin: "Jangan seorang pun daripada kalian solat 'Asar sehingga dia sampai di Bani Quraizhah." Lalu tiba waktu 'Asar ketika mereka masih dalam perjalanan, maka sebahagian mereka berkata: "Kami tidak akan solat 'Asar sehinggalah kami sampai di Bani Quraizhah sebagaimana sabda Rasulullah ﷺ," manakala yang lain berkata: "Bahkan kami hendaklah solat 'Asar sekarang kerana Rasulullah ﷺ hanya bermaksud supaya kami bersegera." Kemudian apabila perkara ini sampai kepada Rasulullah ﷺ, baginda membenarkan kedua-dua kumpulan itu, setiap satu mengikut kefahaman 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.

Oleh itu, Fiqh merujuk dan berkaitan dengan memahami Ayat dan Hadith serta mengambil Hukum Syar'i daripadanya.

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