Saboda iyakacin fagen Mazhabin Zahiriyya da rashin malamai fitattu da za su isar da ka'idojinsa da hukunce-hukuncensa, bai dade ba. Haka ma, bai samu wurin zama a kowane yanki na daular Musulunci ba a lokacin Imam Dawud, ko a cikin karni da rabi da suka biyo bayan rasuwarsa.
Due to the limited scope of the DHaahiree Madh-hab and the absense of outstanding scholars to pass on its principles and rulings, it did not last very long. In fact, it did not get a foothold in any area of the Muslim empire during Imaam Daawood’s lifetime, nor in the century and a half which followed his death.
A cikin zamanu na baya, duk malaman da suka musanta ingancin Qiyaas an kira su da suna Ɗaahirawa, duk da cewa ba lallai ne sun yi karatu a wurin Daawood ko almajiransa ba, ko kuma sun karanta littattafansu ba.
In later times, all scholars who denied the validity of Qiyaas were labelled as DHaahirees, even though they had not actually studied under Daawood or his students, or even read their works.
Malamin da ya fi shahara a Mazhabar Zahiriyya shi ne wani fitaccen malamin Andalus na karni na sha ɗaya Miladiyya, mai suna ‘Alee ɗan Ahmad ɗan Hazm al-Andalusee (ya rasu a shekara ta 1070 Miladiyya). Ibn Hazm ne ya farfado da wannan mazhaba, ya kuma kare ta a cikin littattafai masu yawa masu muhimmanci da ya rubuta a fannoni daban-daban na ilimin Musulunci; misali, Ihkaam al-Ahkaam a fannin Usool al-Fiqh, al-Fisal a fannin tauhidi, da al-Muhallaa a fannin Fiqhu. Saboda ƙoƙarin Ibn Hazm ba ya gajiyawa, mazhabar ta samu gindin zama a Andalus ta Musulunci inda ta bunƙasa, daga nan kuma ta bazu zuwa wasu yankunan Arewacin Afirka da sauran wurare. Ta ci gaba da yaɗuwa a Spain har zuwa lokacin da daular Musulunci ta fara rushewa a can a farkon shekarun 1400. Tare da ɓacewar daular Musulunci ta Andalus, mazhabar ma ta ɓace, inda ta bar baya kawai wasu rubuce-rubuce na ilimi, mafi yawansu Ibn Hazm ne da kansa ya rubuta.151
The most noted student of the DHaahiree Madh-hab was a brilliant 11th century CE Spanish scholar named ‘Alee ibn Ahmad ibn Hazm al-Andaloosee (died 1070 CE). Ibn Hazm revived this Madh-hab and defended it in the numerous outstanding works which he wrote in various fields of Islamic study; for example, Ihkaam alAhkaam in the field of Usool al-Fiqh, al-Fisal in theology and alMuhallaa in Fiqh. Due to Ibn Hazm’s tireless efforts, the Madh-hab took hold in Islamic Spain where it flourished, and from there it spread to some areas of North Africa and elsewhere. It remained prevalent in Spain until the Islamic State began to crumble there in the early 1400’s. Whith the disappearance of the Muslim state of Andalus, the Madh-hab also disappeared, leaving behind only a number of scholarly writings, most of which were done by Ibn Hazm himself.151