学者们一致认为，礼拜必须具备意图（niyya）方为有效，因为礼拜是各种功修中居首位的一种，它是由法律规定的，并未被赋予理性的利益（maslaha），即可以感知的具体利益。然而，他们对于跟随者的意图是否必须与领拜者的意图相一致存在分歧。换言之，跟随者在领拜者礼拜晌礼（zuhr）时，自己礼拜晌礼是否可以？领拜者礼拜的是补充的晌礼（sunna/nafl），而跟随者礼拜的是功修的晌礼（fard），这是否可以？马立克和艾布·哈尼法认为，跟随者的意图必须与领拜者的意图相一致；而沙斐仪则认为，这并非必须。

The jurists agreed about the stipulation of intention (niyya) for the validity of prayer, because prayer is the foremost form among the different kinds of ritual worship that have been ordained in the law without being assigned a rational interest {maslaha), that is, a tangible interest. They disagreed, however, about whether it is a condition that the niyya of the follower should conform with the niyya of the imami In other words, is it permitted for a follower to pray zuhr when the imam is praying W? And, is it permitted for the imam to be praying supererogatory zuhr when the follower prays fard? Malik and Abu HanTfa maintained that it is obligatory that the intention of the follower conform with the intention of the imam, while al-ShaficT held that it is not obligatory.

他们之间分歧的原因，在于先知（愿真主赐予他安拉的平安与祝福）所说的“设立伊玛目是为了让人跟随他”这句圣训的含义，与穆阿兹曾与先知（愿真主赐予他平安与祝福）一同礼拜、随后再带领本族人礼拜的传述之间存在冲突。 认为此事只限于穆阿兹的学者主张，先知所说“设立伊玛目是为了让人跟随他”的一般含义包括意图在内，因而要求伊玛目的意图须与跟随者的意图相符。认为先知允许穆阿兹的做法适用于所有信士的学者，即这一原则，则说明对前一段圣训可以有两种理解：其一，该圣训的一般含义不包括意图，因为其表面意义指向的是外在的行为，如此便与穆阿兹的传述不相冲突；其二，该圣训的一般含义包括意图，那么穆阿兹的传述便对其普遍性作出了限定。

The reason for their disagreement is the conflict between’ the implication of the saying of the Prophet (God’s peace and blessings be upon him), “The imam has been appointed so that he may be followed”, and the tradition of Mu<adh that he used to pray with the Prophet (God’s peace and blessings be upon him) and then lead his people la prayer. Those who maintained that this was specific to the case of Mu^dh and that the general implication of the words of Prophet (God’s peace and blessings be upon him), “The imam has been appointed so that he may be followed”, includes intention, stipulated the conformity of the imam's intention with that of the follower. Those who maintained that the permission granted to Mu<adh extends to all the believers, which is the principle, said that there can be two possible interpretations of the other (former) tradition: first, that its general implication does not include intention, for its apparent meaning relates to (external) acts, in which case it would not conflict with Mu^dh’s tradition; or it may include intention, in which case Mu’adh’s tradition has restricted the generality.

与意图（niyya）相关的，还有一些与法律明文规定的事项无关的问题。我们决定略去这些问题，因为我们的主要目的是讨论与法律明文规定直接相关的事项。

' Related to niyya are issues that have no concern with matters expressly stated’in the law, and we decided to drop them, as our primary purpose is the discussion of issues that are directly related to matters expressly stated in the law.