Zohiriy mazhabning chegaralangan doirasi va uning qoidalari hamda hukmlarini yetkazib beradigan taniqli olimlarning yo'qligi tufayli, u uzoq yashamadi. Darhaqiqat, Imom Dovud hayotligida ham, uning vafotidan keyingi bir yarim asr davomida ham, u musulmon imperiyasining hech bir hududida o'z o'rnini topa olmadi.
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.
Keyingi davrlarda qiyosni (qiyos) inkor etgan barcha olimlar zohiriylar deb atalgan, holbuki ular Dovud yoki uning shogirdlaridan ta'lim olmagan, hatto ularning asarlarini o'qimagan ham edilar.
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.
Ẓāhiriya mazhabining eng mashhur shogirdi XI asr milodiy davrining iste’dodli Ispaniyalik olimi, ‘Alee ibn Ahmad ibn Hazm al-Andaloosee (vafoti 1070 m.) edi. Ibn Hazm bu mazhabni qayta tiklab, islom ilmining turli sohalarida yozgan ko‘plab ajoyib asarlarida uni himoya qildi; masalan, Usul al-fiqhda “Ihkom al-ahkom”, aqoid ilmida “al-Fisal” va fiqhda “al-Muhalla” asarlari shular jumlasidandir. Ibn Hazmning toliqmas sa’y-harakatlari tufayli bu mazhab Islom Ispaniyasida o‘rnashdi va gullab-yashnadi, u yerdan Shimoliy Afrikaning ayrim hududlariga va boshqa joylarga tarqaldi. U Ispaniyada XV asr boshlarida Islom davlati zaiflasha boshlaguniga qadar keng tarqalgan bo‘lib qoldi. Andalus musulmon davlatining yo‘qolishi bilan bu mazhab ham yo‘q bo‘lib ketdi va faqat bir qancha ilmiy asarlarni qoldirdi, ularning aksariyati Ibn Hazmning o‘zi tomonidan yozilgan edi.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