该学派以艾俩·本·萨阿德（al-Layth ibn Sa’d）命名。他于公元716年出生于埃及，父系为波斯血统。在对当时所知的各门伊斯兰学科进行了广泛研习之后，艾俩成为埃及的主要学者。他与阿布·哈尼法伊玛目和马立克伊玛目同时代。事实上，他曾与马立克伊玛目通过书信就伊斯兰教法的多个问题展开辩论，其中之一是马立克将麦地那的习惯作为伊斯兰教法的独立渊源。

This Madh-hab was named after al-Layth ibn Sa’d who was born in Egypt of Persian parentage in the year 716 CE. After an extensive study of all the then known areas of Islamic learning, alLayth became the major scholar of Egypt. He was contemporary of both Imaam Abu Haneeah and Imm Maalik. In fact he carried on a debate with Imaam Maalik by mail on various points of Islamic law, one of which was Maalik’s inclusion of Madeenite custom as an independent source of Islamic law.

伊玛目al-Layth的教法学派在他于公元791年去世后不久便消失了，原因如下：

Imaam al-Layth’s Madh-hab disappeared shortly after his death in 791 CE for the following reasons:

(a) 他既没有编纂，也没有口述，更没有吩咐其追随者记录他依据自己对《古兰经》、《圣训》以及圣门弟子法律立场的理解所得出的法律见解及其依据。因此，除了早期比较教法著作中的少量引述外，他的学派所留存的内容已所剩无几。

(a) He neither, compiled, dictated, nor instructed his followers to record his legal opinions and their proofs according to his interpretations of the Qur’aan, Sunnah and legal positions of the Sahaabah. Thus, very little remains of his Mdh-hab beyond a few references in the early books of comparative Fiqh.

（b）在阿卜杜拉·伊本·萨阿德（al-Layth）门下求学的学生人数很少，而且他们中没有人成为杰出的法学家，因此他们没有处于能够推广其教法学派（Madh-hab）的有影响力的地位。

(b) The number of students under al-Layth was small and since none of them became outstanding jurists, they were not in an influential position to popularize his Madh-hab.

(c) 沙斐仪（Ash-Shaafi'ee），最杰出的教法学家之一，在利世（al-Layth）去世后随即定居埃及，他的学派迅速取代了利世的学派。

(c) Ash-Shaafi’ee, one of the most outstanding Fiqh scholars, settled in Egypt Immediately after al-Layth’s death and his Madh-hab quickly displaced of al-Layth.

值得注意的是，伊玛目沙斐仪（愿真主喜悦他）曾广泛师从马立克，也曾跟随莱斯的学生学习，据传他曾评论说，莱斯的教法造诣高于马立克，但他的学生却忽视了他。141

It is interesting to note that Imaam ash-Shaafi’ee who had studied extensively under Maalik and under al-Layth’s students was reported to have observed that al-Layth was a greater jurist than Maalik, but his students neglected him.141