Taqlid ga olib kelgan omillar olimlarning ijodiy faoliyatini faqat oldingi asarlarni tahrir qilish va qayta ishlash bilan cheklashiga ham sabab bo‘ldi. Avvalgi olimlarning fiqh kitoblari ixchamlashtirildi va ulardan qisqartmalar tuzildi. Bu qisqartmalar keyinchalik yod olishni osonlashtirish uchun yana qisqartirildi, ko‘plari esa she’r shaklida nazmga solindi. Ixchamlashtirish jarayoni shu darajaga yetdiki, natijada hosil bo‘lgan xulosalar o‘sha davr talabalari uchun amalda topishmoqqa aylanib qoldi. Keyingi avlod olimlari xulosalar va she’rlarga sharhlar yozishga kirishdi. Undan keyingi olimlar esa sharhlarga izohlar yozdilar, boshqalari esa izohlarga hoshiyalar qo‘shdilar.

The same factors which led to Taqleed also caused scholars to confine their creative activity to merely editing and revising previous works. The Fiqh books of earlier scholars were condensed and abridgements of them were made. These abridgements were later shortened in order to make them easy to memorize, and many of them were actually put to rhyme. This process of condensing continued until the summaries, which resulted, became virtual ridles to the students of the day. The following generation of scholars began to write explanations of the summaries and poems. Later scholars wrote commentaries on the explanations and others added footnotes to the commentaries.

Shu davrda fiqh usullari (Usul al-fiqh) asoslariga oid ba'zi kitoblar yozildi. Bu asarlarda ijtihod qilishning to'g'ri usuli bayon etildi, va bu olimlar belgilagan shartlar shunchalik qat'iy edi ki, ular nafaqat o'z davridagi olimlarni, balki ijtihod qilgan ko'plab oldingi olimlarni ham chetlashtirib qo'ydi.

During this period some books on the fundamentals of Fiqh (Usool al-Fiqh) were written. In these works, the correct method of making Ijtihaad was outlined and the conditions which were laid down by these scholars were so strict that they excluded not only the scholars of their time but also many of the earlier scholars who had made Ijtihaad.

Shu davrda qiyosiy fiqhga oid bir necha kitob ham yozilgan edi. Oldingi davrdagi kabi, bu kitoblarda mazhablarning fikrlari va ularning dalillari to'plangan hamda tanqid qilingan. Mualliflar esa eng to'g'ri deb, o'z mazhablarida tutilgan fikrlarni belgilaganlar.

There were also a few books, which were written, on comparative Fiqh during this period. As in the previous period, the opinions of the Madh-habs and their proofs were collected and criticized in these books. The authors then defined as most accurate those opinions, which were held by their particular Madh-hab.

Ushbu davrning oxirida Usmonli xalifalari homiyligida islom huquqini kodifikatsiya qilish, ya’ni tartibga solish harakati amalga oshirildi. Fiqh sohasidagi eng yuqori martabali yetti olimdan iborat hay’at tuzilib, shu ish ularga topshirildi. Ish 1876 milodiy yilda yakunlandi va Sulton tomonidan butun Usmonli imperiyasi bo‘ylab “Majallat al-Ahkom al-‘Adiliya” (Adolatli hukmlar majmuasi) nomi ostida qonun sifatida joriy etildi.189 Biroq bu ko‘rinishda olijanob tashabbus ham mazhabchilik taassubidan xoli bo‘lmadi.

Toward the end of this period, an attempt was made to codify Islamic law under the auspices of the ottoman caliphs. A panel of seven top ranking scholars of Fiqh was formed and entrusted with the job. It was completed in 1876 CE and enforced as law by the Sultan throughout the Ottoman Empire under the title Majallah al-Ahkaam al-‘Aadilah (The Just Codes)189. However, even this seemingly noble attempt was affected by Madh-hab fanaticism.

Komitetdagi barcha olimlar Hanafiy mazhabidan tayinlangan edi. Natijada, hosil bo'lgan kodeks boshqa mazhablarning fiqhga qo'shgan hissalarini butunlay e'tiborsiz qoldirdi.

All of the scholars on the committee were appointed from the Hanafee Madh-hab. Consequently, the resulting code totally ignored the contributions of the other Madh-habs to Fiqh.

Kolumb va Vasko da Gama ekspeditsiyalaridan so'ng, G'arbiy Yevropa davlatlari xalqaro savdo yo'llari va manbalarini egallay boshladi. Keyinchalik, 1684 yilda niderlandiyaliklar qo'liga o'tgan Yava orolidan boshlangan Yevropa imperializmi musulmon Sharqiy Osiyo davlatlarini o'ziga qo'shib oldi. 1699 yilda Transilvaniya va Vengriya Usmonlilar qo'lidan Avstriyaga o'tgach, hamda Usmonli davlati 1768–1774 yillardagi rus-turk urushida Rossiyadan mag'lubiyatga uchragach, Usmonli imperiyasining Yevropadagi hududlari ketma-ket qo'ldan chiqib ketdi.190 Bu jarayon Birinchi jahon urushi davrida Usmonli imperiyasining butunlay parchalanishi va uning mustamlaka hamda protektoratlarga bo'linishi bilan yakunlandi.

With the expeditions of Columbus and Vasco de Gama, Western European states began to capture the routes and sources of international trade. Subsequently, European imperialism beginning with Java, which fell to the Dutch in 1684, absorbed Muslim East Asian states. After Transyvania and Hungary fell from ottoman hands to Austria in 1699 and the defeat of the Ottomans by Russia in the Russo-Turkish war of 1768-74, the European territories of the Ottoman Empire were soon lost, one after another.190 This process culminated in the total dissolution the Ottoman Empire during the First World War and its division into colonies and protectorates.

Natijada, Yevropa qonun kodekslari butun musulmon dunyosida Islom qonunlarini almashtirdi.

Consequently, European law codes replaced Islamic laws throughout the Muslim world.

Garchi Yevropa mustamlakachiligi rasmiy ravishda bir necha yil oldin tugatilgan bo‘lsa-da, Saudiya Arabistoni bundan mustasno, barcha musulmon mamlakatlarida islom huquqi amalda qo‘llanilmay qoldi. Saudiya Arabistoni islom huquqini Hanbaliy mazhabiga muvofiq kodifikatsiya qilgan, Pokiston esa asosan Hanafiy mazhabiga muvofiq, Eron esa yaqinda Ja‘fariy mazhabiga muvofiq shunday qilgan. 191

Although European colonialism was officially ended some years ago, Islamic law has remained in disuse in all Muslim countries with the exception of Saudi Arabia which has codified Islamic law according to the Hambalee Madh-hab, Pakistan to a large degree according to the Hanafee Madh-hab and Iran which has recently done so according to the Ja’faree Madh-hab. 191