Lingvistik jihatdan, Fiqh so'zi tushunish (Fahm) ma'nosini anglatadi, Allohning (SWT) quyidagi so'zlarida bo'lgani kabi:

Linguistically, Fiqh means understanding (Fahm), as in the saying of Allah (swt):

“Biz siz aytayotgan ko‘p narsalarni tushunmaymiz” (TMQ Hud: 91) ya’ni, biz tushunmaymiz.

“We do not comprehend (ma nafqahu) much of what you say.” (TMQ Hud: 91) i.e. we do not understand.

Fiqh ikki ma'noda qo'llaniladi:

As a juristic term, Fiqh has two meanings:

A. Usuliy olimlar, jumladan Omidiy, az-Zarkashiy, al-Bayzaviy va Shavkaniy fiqhni „amaliy shar'iy masalalar haqidagi bilim bo'lib, ular o'zlarining batafsil dalillaridan (al-adilla at-tafsiliyya) keltirib chiqariladi" deb ta'riflaganlar.1

A. The Usuli scholars such as Amidi, al-Zarkashi, al-Baydawi and Shawkani have defined fiqh as, „the knowledge of the practical Shar‟ai matters that are derived from their elaborated evidences (al-ad‟Illah al-tafsiliyyah)‟.1

Misol uchun, faqih abort masalasining hukmini biladi; bundan tashqari, u bu hukmning qanday va qayerdan chiqarilganini ham biladi.

As an example, a Faqih would know the ruling for the issue of abortion; in addition, he would know how and from where this ruling was extracted from.

B. Barcha islomiy qonunlar. Bu ta'rif Shari‟ah atamasiga ma'noдош.

B. All the Islamic laws. This definition is synonymous to the term Shari‟ah.

Shariat hukmlarini bilish, ya'ni hayotda musulmon zimmasidagi majburiyatlarni bilish, har bir musulmonning shaxsiy farzidir, chunki u o'z ishlarining barchasini o'z Yaratuvchisi, Alloh (SWT) tomonidan nozil qilingan qonunlarga muvofiq amalga oshirishga buyurilgan. Buning sababi shuki, Shar'iy qonun chiqaruvchi (Ash-Shar'i) insoniyatga va mo'minlarga qaratgan taklif (mas'uliyat yuklash) xitobi, u e'tiqodga (iymon) oid bo'lsin yoki inson amallariga oid bo'lsin, har kimga nisbatan qat'iy xitobdir. Alloh (SWT) aytadi:

Knowing the Shari‟ah rules with which a Muslim is obliged with in life is an individual duty upon every Muslim, as he is commanded to undertake all his actions according to the laws revealed by his creator, Allah (swt). This is because the address of accountability (Takleef) with which the Legislator (Ash-Shar‟i) addressed mankind, and addressed believers, is a decisive address to anyone whether it was about the creed (Iman) or human actions. Allah‟s (swt) says:

"Hech bir mo'min erkak yoki mo'min ayol uchun Alloh va Uning Rasuli biror ish haqida hukm chiqarganidan keyin, o'z ixtiyorlarini qo'llashlari joiz emas." (TMQ Al-Ahzab: 36)

“It is not for any believer, male or female, to have any option in any matter upon which Allah and His Messenger have judged.” (TMQ Al-Ahzab: 36)

{"Whoever performs a particle's weight of good will see it, and whoever performs a particle's weight of evil will see it." (TMQ Al-Zalzalah: 7-8)} Note: The above is wrapped in the braces that mark Qur'an verses, so the verse text is kept as-is in English. Here is the translation in Uzbek: “Kim zarra miqdorcha yaxshilik qilsa, uni ko‘radi va kim zarra miqdorcha yomonlik qilsa, uni ko‘radi.” (TMQ Zalzala surasi: 7-8)

) “Whoever performs a particle‟s weight of good will see it, and whoever performs a particle‟s weight of evil will see it.” (TMQ Al-Zalzalah: 7-8)

“Shunday kunki, har bir jon qilgan barcha yaxshiligi va barcha yomonligi bilan yuzma-yuz bo‘ladi, o‘sha kuni u o‘zi bilan (uning yomonligi) o‘rtasida katta masofa bo‘lishini tilaydi. Alloh esa O‘zi haqida sizni ogohlantiradi.” (TMQ Oli Imron: 30)

“The Day that every soul will be confronted with all the good it has done and all the evil it has done, it will wish that there was a great distance between it and (its evil). But Allah cautions you about Himself.” (TMQ Al-Imran: 30)

«Va har bir jon qilgan barcha amallari uchun to‘la mukofotini oladi.» (TMQ An-Nahl: 111)

“And each soul will be recompensed for all its actions.” (TMQ An-Nahl:111)

Mukallaflik (taklif) matnlarda qat'iy tarzda belgilab qo'yilgan, shuning uchun musulmon har qanday amalni bajarar ekan, Shar'iy hukmlar doirasida o'zini tutishga mas'uldir. Natijada har bir musulmonga o'zi bu hayotda rioya qilishi lozim bo'lgan Shar'iy hukmlarni bilish farz bo'ladi. Shariatning boshqa sohalari bo'yicha qo'shimcha bilim olish esa farzi kifoya hisoblanadi, farziayn emas, ya'ni ba'zi kishilar buni ado etsa, qolganlardan bu majburiyat soqit bo'ladi.

Accountability (Takleef) has come in a decisive manner in the texts, so a Muslim is accountable to restrict himself to the Shar‟a rules when he undertakes any action. Consequentially it becomes obligatory upon every Muslim to know the Shari‟ah rules with which he is bound by in this life. As for gaining further knowledge in other areas of the Shari‟ah this is a collective obligation (Fard ul Kifaya) not an individual duty (Fard ul Ayn) i.e. if some people fulfil this, then the obligation is lifted from the rest.

Buni Anas ibn Molik rivoyat qilgan hadis tasdiqlaydi, u aytdi: Allohning Elchisi ﷺ aytdilar:

This is strengthened by what was narrated by Anas bin Malik who said: The Messenger of Allah (saw) said:

"Ilm talab qilish har bir musulmonga farzdir." (Ibn Majah)

“Seeking knowledge is obligatory upon every Muslim.”(Ibn Majah)

Fiqh (Islomiy huquq) — musulmon kishisi hayotida amal qilishi lozim bo‘lgan qoidalar qismidir. Ularga ibodatlar („Ibadat) va ijtimoiy muomalalar (Mu‘amalat) kiradi. Shu sababli fiqhni o‘rganish musulmonlar uchun majburiy ishlardan hisoblanadi. Fiqhni o‘rganishga targ‘ib qiluvchi sharafli hadislar mavjud.

Jurisprudence (Fiqh) is part of the rules with which a Muslim is bound by in his life such as ritual worships („Ibadat) and social transactions (Mu‟amalat). Hence studying Fiqh is among the compulsory matters for Muslims. There are noble Ahadith encouraging the studying of fiqh.

Muoviya ibn Abu Sufyon rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan:

It is narrated from Mu‟awiyya bin Abu Sufyan that the Messenger of Allah (saw) said:

“Kimga Alloh yaxshilik irodа qilsa, unga dinda fiqh (chuqur tushuncha) ato etadi.” (Buxoriy)

“The one for whom Allah wills good, He grants him fiqh in the deen.” (Bukhari)

Hazzam ibn Hakeem uning amakisidan rivoyat qiladi, u Allohning Elchisi ﷺ dan shunday degan:

Also Hazzam bin Hakeem narrated from his uncle from the Messenger of Allah (saw) who said:

"Siz ko'p faqihlar bo'lgan, so'zlovchilar kam, bergan ko'p bo'lib so'raganlar oz bo'lgan zamondasiz; shuning uchun bu zamonda amal qilish ilmdan afzaldir. Tez orada shunday zamon keladiki, faqihlar kam, so'zlovchilar ko'p, gadolik qiluvchilar ko'p, bergan kam bo'ladi; shuning uchun bu zamonda ilm amaldan afzaldir." Bu hadislar fiqhning fazilatini va uni o'rganishga da'vatni aniq bayon etadi. Rivoyat qilinishicha, Umar ibn al-Xattob shunday degan:

“You are in a time of many jurisprudents (fuqaha), few speakers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.” These ahadith are explicit in the virtue of fiqh and encouraging its study. It was narrated that Umar bin al-Khattab said:

“Kechasi namoz o‘qiydigan va kunduzi ibodat qiladigan ming kishining o‘limi, Allohning halol va haromini biladigan, zehnli va bilimli bitta kishining o‘limidan kamroq og‘irdir.” (Ahmad).

“The death of one thousand worshippers who pray at night and worships in the day is less serious than the death of one intelligent knower (Baseer) of the halal and haram of Allah.” (Ahmad).