Wannan mazhaba an sanya mata suna ne bayan malamin nan dan Siriya ‘AbdurRahman ibn al-Awzaa’ee, wanda aka haifa a Ba’labek a shekara ta 708.

This Madh-hab is named after the Syrian scholar ‘AbdurRahman ibn al-Awzaa’ee who was born in Ba’labek in the year 708

CE. Ya zama sananne a matsayin ɗaya daga cikin manyan malaman hadisi na karni na takwas miladiyya, kuma ya nuna adawa ga yawan amfani da Qiyaas da sauran hanyoyin tunani a lokacin da nassoshi bayyanannu daga Alƙur'ani da/ko Sunnah suke nan. Imam Awza'i ya shafe yawancin rayuwarsa a Beirut, daga ƙarshe ya rasu a can a shekara ta 774 miladiyya, amma mazhabarsa ta yaɗu sosai a Siriya, Jordan, Falasɗinu da Lebanon, haka nan a Sifen.

CE. He became known as one of the major scholars of Hadeeth of the eighth century CE and was opposed to the excessive use of Qiyaas and other forms of reasoning in cases where clear texts from the Qur’aan and or Sunnah were available. Imaam Awzaa’ee spent most of his life in Beirut, eventually dying there in the year 774 CE, but his Madh-hab became widespread in Syria, Jordan, Palestine and Lebanon as well as in Spain.

Madhhabinsa ya ci gaba da zama babban mazhabar ilimi a Siriya har zuwa karni na goma miladiyya, lokacin da Abu Zar'ah Muhammad ibn 'Uthmaan, na mazhabar Shaafi'ee, aka nada shi alkali na Dimashƙu. Abu Zar'ah ya fara al'adar bayar da kyautar dinare ɗari ga duk dalibin da ya haddace littafin Mukhtasr al-Muzanee (wani littafi na asali a fiqhun Shaafi'ee). Hakika, wannan al'ada ta sa mazhabar Shaafi'ee ta yaɗu cikin sauri a Siriya, kuma adadin mabiyan Awzaa'ee ya ci gaba da raguwa har zuwa karni na sha ɗaya, lokacin da ba a sake samun ko ɗaya ba.132 Sai dai gudummawarsa ga ilimin fiqhu an rubuta ta, kuma tana nan har yau a yawancin littattafan fiqhu na kwatance.

His Madh-hab remained the main school of thought in Syria until the tenth century CE, when Abu Zar’ah Muhammad ibn ‘Uthmaan of the Shaafi’ee Madh-hab was appointed judhe of Damascus. Abu Zar’ah began the practice of giving a prize of one hundred dinars to any student who memorized the book, Mukhtasr al-Muzanee, ( a basic book of Shaafi’ee Fiqh). Naturally, this practice caused the Shaafi’ee Madh-hab to spread rapidly in Syria and the number of Awzaa’ee’s followers continued to dwindle until the eleventh century when none were to be found.132 However, his contributions to the science of Fiqh were recorded and remain to this day in most of the books of comparative Fiqh.