Bu mazhab Suriyalik olim ‘Abdurrahmon ibn al-Avzoiy nomi bilan atalgan bo‘lib, u 708-yilda Ba‘labakda tug‘ilgan.

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

.... e.a. Hijriy, lekin Hadis ilmining yirik olimlaridan biri sifatida tanildi va aniq matnlar Qur’on va yoki Sunnatda mavjud bo‘lgan hollarda Qiyos va boshqa shakldagi aql bilan xulosa chiqarishning haddan ortiq qo‘llanishiga qarshi chiqdi. Imom Avzoiy umrining ko‘p qismini Bayrutda o‘tkazdi va oxir-oqibat o‘sha yerda miloddan avvalgi 774 yilda vafot etdi, lekin uning mazhabi Suriya, Iordaniya, Falastin va Livanda, shuningdek, Ispaniyada keng tarqaldi.

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.

Uning mazhabi Suriyada o‘ninchi asrgacha asosiy huquqiy maktab bo‘lib qoldi. Keyin Shofe‘iy mazhabidagi Abu Zar’a Muhammad ibn ‘Usmon Dimashqqa qozi etib tayinlandi. Abu Zar’a Muzaniyning "Mukhtasar al-Muzaniy" kitobini (Shofe‘iy fiqhining asosiy kitoblaridan biri) yod oluvchi har bir talabaga yuz dinor mukofot berishni boshladi. Tabiiyki, bu amaliyot Shofe‘iy mazhabining Suriyada tez tarqalishiga sabab bo‘ldi, Avzoiy izdoshlari esa o‘n birinchi asrga kelib, topilmaguncha kamayib bordi.132 Biroq uning fiqh ilmiga qo‘shgan hissasi qayd etilgan bo‘lib, bugungi kunda ham qiyosiy fiqh kitoblarining aksariyatida saqlanib qolgan.

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.