该学派的创立者达伍德·伊本·阿里（Daawood ibn ‘Alee）于公元815年生于库法。他早年在沙斐仪（Imaam ash-Shaafi’ee）的弟子门下学习教法（Fiqh），后来转而致力于圣训学（Hadeeth），并加入了伊玛目艾哈迈德·伊本·罕百勒（Imaam Ahmad ibn Hambal）的圣训研习圈。他一直跟随艾哈迈德学习，直到因主张《古兰经》是“新生的”（Muhdath），因而是被造的，而被逐出艾哈迈德的课堂。

The founder of this school of thought, Daawood ibn ‘Alee, was born in Kufah in the year 815 CE. His early Fiqh studies were under Imaam ash-Shaafi’ee’s students, but he later inclined towards the study of Hadeeth and joined the Hadeeth circle of Imaam Ahmad ibn Hambal. He continued to study under Ahmad until he was expelled from Ahmad’s classes because he voiced the opinion that the Quraan was Muhdath (newly existent) and therefore created.

在被驱逐之后,他依据《古兰经》和《逊奈》文本的明显含义和字面含义(ظاهر,Zāhir)进行独立的推理。正因为这种方法,他的学派被称为“字面派学派”(Ẓāhirī),他也因此被称为达乌德·扎希里(Dāwūd al-Ẓāhirī)。148

After his expulsion, he took and independent path of reasoning based on the obvious and literal meanings (DHaahir) of the texts of the Qur’aan and the Sunnah. Because of this approach, his Madh-hab was called the DHaahiree Madh-hab and he became known as Daawood adH-DHaahiree.148

与其他各位伊玛目一样,达伍德认为《古兰经》是伊斯兰教法最首要的渊源,其次是圣训(逊奈)。然而,他认为只有对经文的字面理解才是有效的,也就是说,这些经文只适用于其所描述的特定情形。

Like all of the other Imaams, Daawood considered the Qur’aan to be the foremost source of Islamic law follwed by the Sunnah. However, only literal interpretations of their texts were insidered by him to be valid . that is, they were only to be applied in the particular circumstances which they described.

伊玛目达五德认可圣门弟子的伊吉玛尔（公议）。他的理由是：圣门弟子之间的一致意见，只可能是针对那些已经启示给先知ﷺ、为圣门弟子所知、但由于某种原因未被记录为圣训的教法条文。

Imaam Daawood gave credence to the Ijmaa’ of the Sahaabah, He reasoned that their unanimity would only have been on points of law revealed to the Prophet (s.w.) and known to the Sahaabah, but not narrated as Hadeeths for some reason or other.

因此,圣门弟子(Sahaabah)的伊জ্মা'(Ijmaa')并不被视为出自推理(Qiyaas)。 Wait, I must correct a typo: the Arabic term is "Ijmaa'" (إجماع), so I should write it correctly. 因此,圣门弟子(Sahaabah)的伊斯梅尔… Let me give the clean final translation: 因此,他并未将圣门弟子(Sahaabah)的伊ijmāʿ(Ijmaa')视为出自推理(Qiyaas)的结果。

There fore, the Ijmaa’ of the Sahaabah were not considered by himas resulting from reasoning (Qiyaas).

由于伊玛目达五德将《古兰经》和圣训的适用范围限定于其字面意义,他自然否定了基于任何形式的理性判断所得出的裁决,包括类比推理(Qiyaas)。然而,他在《古兰经》和圣训中用以取代类比推理的"Mafhoom"(理解之义)原则,实际上与类比推理几乎无法区分。150

Since Imaam Daawood limited the application of the Qur’aan and the Sunnah to their literal meaning, he automatically denied the validity of rulings based on any form of reasoned opinion, including Qiyaas.149 However, the principle of Mafhoom (understood meaning) which he applied to the Qur’aan and Sunnah in place of Qiyaas turned out to be virtually indistinguishable from Qiyaas (analogical deduction)150

由于达希里派（Ad-Dhaahiree Madh-hab）的适用范围有限，又缺少杰出的学者来传承其原则与裁定，该学派并未长久延续。事实上，在达五德·本·阿里（Imaam Daawood）在世期间，它在穆斯林帝国的任何地区都未能站稳脚跟；在他去世后的一个半世纪里，情况依然如此。

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.

后来的时代，所有否认类比推理（Qiyaas）有效性的学者都被冠以“自由派学者”（Dhaahiriyyah，即Zaahiriyyah）之名，尽管他们实际上并未师从达五德（Daawood）或其弟子，甚至没有读过他们的著作。

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.

达希里学派最著名的学者是11世纪西班牙的杰出学者阿里·伊本·艾哈迈德·伊本·哈兹姆·安达卢西（公元1070年去世）。伊本·哈兹姆复兴了这一学派，并在他在伊斯兰学科各领域撰写的众多杰出著作中为之辩护；例如，《律例精义》（Ihkaam al-Ahkaam）属于法理学（Usool al-Fiqh）领域，《教派论》（al-Fisal）属于教义学，《无拘》（al-Muhallaa）属于教法学（Fiqh）。由于伊本·哈兹姆不懈的努力，该学派在伊斯兰西班牙扎下了根，并在那里兴盛起来，此后又传播到北非的部分地区及其他地方。直到15世纪初伊斯兰政权在西班牙开始衰落，该学派在当地一直盛行。随着安达卢斯穆斯林政权的消亡，该学派也随之消失，只留下了一些学术著作，其中大多数出自伊本·哈兹姆本人之手。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