Common Mistakes Before, During and After Salah (Prayer)

  • Delaying the salah intentionally – The salah should be done within its time.  Many people delay it due to laziness or some other unnecessary matter.  Each salah has fixed times within which it must be performed.
  • Walking too fast towards the masjid – A Muslim should not walk too fast or run towards the masjid in order to catch the salah.  Rather, he should walk calmly to it and make up whatever he has missed.

  • Leaving gaps in lines during congregational salah – A Muslim should try his best to assure that there are no gaps between him and his brother to the left and/or right.  If there are any gaps, he should close them by moving closer to his brother and asking the one next to him to move close to him as well.  The objective is to stand close to each other as much as possible without gaps.  This same rule applies to the sisters as well.

  • Saying out loud the intention – The intention’s place is in the heart and it should not be said out aloud.  There is nothing in the Qur’an and authentic sunnah that tells us to say out loud our intention for salah with specific words/phrases.

  • Eating bad smelling foods or not smelling good – A Muslim should not come to the masjid smelling bad. This disturbs and hurts the rest of the people in the masjid and goes against the rule of doing good towards each other.

  • Not turning off the phone or other loud devices – This is very common and is extremely distracting to other worshippers.  Please turn off the phones and other electronic devices before starting the salah.

  • Neglecting salah when one is sick or ill – Some Muslims believe that if one is sick, then he does not have to pray his salah.  However, this is a dangerous error because a Muslim must do his salah at all times when the salah time comes in.  The Prophet (pbuh) always did his salah even until his last days during his final painful illness.  In Islam, we are obligated to do our salah while standing (the obligatory salah), and if we cannot, then while sitting, and if we cannot even do that, then while we are laying down.  We must perform salah in whichever way possible in our given situations.  To intentionally miss one of the five daily prayers is a major sin.

  • Eyes not still and Closing the eyes (25848; 22174; – The eyes of the Muslim should always focus at the place of sujud (where he is going to place his head).  A Muslim should not be looking around here and there with his eyes.  This goes against kushu’ (concentration) in salah.  The eyes should remain still staring at the place of sujud in all positions except the tashhud (the sitting posture where Attahiyyatu… is read and the finger pointed).  During the tashhud, the eyes should focus on the finger.  As for closing the eyes, then this is disliked and should not be done unless there is something so distracting in the view that it is causing the person to not be able to concentrate in salah, in which case, he can close his eyes.
  • Not staying still during salah (12683) – Constantly fidgeting during salah, looking at a watch, fiddling with one’s fingers or clothes, constantly scratching one’s body parts, moving feet, or other parts of the body restlessly are all things which should be avoided.  When a Muslim stands before Allah, he should be still and not do such things.  All such things go against the kushu’ of salah.
  • Not moving the lips (70577) – The words of the salah, which include the Qur’an, supplications (du’a), tasbeeh, etc. need to be said by physically moving the lips and tongue.  The practice of doing salah internally in the heart without moving the lips or tongue is incorrect and against the sunnah.

  • Doing the adhkaar of salah too quickly (146675) – A Muslim should take his time when saying the different words or phrases of salah. He should not be hasty and remember that one is speaking to Allah, hence, he should be humble and respectful.
  • Moving too quickly between positions during salah (146675; 117779) – Many Muslims perform their salah very quickly and they shift between different positions of salah as though they are crows pecking at food.  A Muslim should remain calm and move between each position slowly and with humbleness.  The correct way to move between positions is to not do so until, at minimum, all the joints of the body come to rest in that position and then we should move to the next position.
  • Racing with the imam (33790) – A Muslim should neither move to the next position before the imam does, nor should he do so with the imam, nor should he delay it a long time after the imam has reached the position.  The correct way to follow the imam is to do so as soon as the imam reaches his position.  For example, if everyone (including the imam) is in ruku, a Muslim should remain in that position and not move until the imam has reached the next position.

  • Doing the bowing (ruku’) incorrectly – Some Muslims while doing ruku’ lower their heads excessively, others do not lower their heads enough, and others arch their backs during it.  All these are wrong.  The correct way to do so is to make a 90 degree angle of your back when doing it.  This angle should be so straight that a glass of water placed on such a person’s back would not fall over.  However, if one is not able to physically do so, then he should try to straighten his back to the best of his ability.

  • Doing the prostration (sujud) incorrectly – Seven bones must touch the ground during this position: nose and forehead (count as one bone), the two hands, the two knees, and the toes of the two feet.  Many Muslims don’t touch their nose on the ground nor their feet.  These things must touch the ground and your toes should be facing the Qiblah.  Some Muslims have a bad habit of playing with one foot against the other during this position, this should be avoided.  Another thing to avoid in this position is that the elbows should never touch the ground; rather, they should always remain standing.  Finally, the belly is also not to touch the thighs.

  • Getting up before imam completes the salam – Sometimes people who come late to the salah and miss a rak’ah (unit) or two of salah behind the imam get up before the imam even completes his taslim (when he says Asslam u Aliekum wa rahmatullah).  A Muslim should wait until the Imam finishes the taslim completely and then stand up to make up his missed portion of the salah.

    Mistakes After Salah


  • Neglecting to do dhikr after Salah – Many Muslims drop the dhikr after salah and do not engage themselves in the tasbeeh and other adhkaars mentioned in the authentic sunnah.  This dhikr after salah is like the dessert and the salah is the main meal, how can a Muslim refuse this beautiful dessert after the salah?  If all of the adhkaars mentioned in the authentic sunnah were said after a salah, a Muslim could spend a good 15+ minutes engaged in it.  Additionally, many rewards have been mentioned about the adhkaars after the salah.

  • Tasbeeh too quickly – It is seen in many places that one finds many Muslims doing tasbeeh, those who engage in it, very quickly without contemplating or concentrating.  A Muslim should take his time and do the tasbeeh after the salah with ease, focus and concentration.  It is recommended to do the tasbeeh with the right hand as it will be made to speak on the Day of Judgment and bear witness on behalf of the one who used to engage it with tasbeeh.

  • Making dua habitually in congregation after every salah – Some Muslims ignorantly think that the imam must make supplications (du’a) after the obligatory salah out loud while they say ameen behind him.  However, this is not the case.  There is no authentic narration that says that the Prophet (pbuh) ever did this act.  In fact, at that time the people used to engage in individual dhikr and supplications on their own and never in a congregational format.  Therefore, this should not be done and everyone should do their own individual dhikr and supplications after salah.  However, if this action is done once in a while without turning it into a habit, then there is no harm.

  • Du’a without paying attention – Many times one finds people making supplications (du’a) after salah without thinking or knowing what they are saying.  One of the conditions of supplications to be accepted is that one should be sincere in what he is asking and that one’s heart be in that du’a.  How can this be if the Muslim is not even concentrating or knowing what he is saying?  A Muslim should not make his supplications after salah into lip services or just a habitual chore, rather, he should know and understand what he is saying and put his heart and soul into it even if it means that most of his supplications are going to be in his native tongue.

  • Always shaking hands after finishing obligatory salah – The Muslims should not hasten to shake hands upon finishing the salah as some people do believing it to be part of the salah. It should be after saying the adkhar that people should exchange Salam by shaking hands with those on the right and left out of brotherhood and cooperation.  Also, after the obligatory salah, one should not make it a habit to shake hands or say, “may Allah accept from you and us.” But to do this occasionally, from time to time, is permissible.

  • Ibn Taymiyyah on Khushu’ (Humility) in Prayer

    The word khushu’, humility, implies two meanings: One is humility and submissiveness, while the other is calmness and tranquility, which require a tenderness of the heart that is contrary to harshness. Thus, a humble heart implies its worship of Allah as well as tranquility; hence, humbling oneself in prayer implies both humility and tranquility.  The word ‘humble’ cited in the verse “Those [the believers] who humble themselves in their prayers” (23:2) means to Ibn Abbas that the believers are in a state of submissiveness; according to al-Hassan and Qatadah, they are in a state of fear while praying before Allah. Also they are, according to Muqatil, in a state of humility. To Ali ibn Abi Talib this means humility in the heart, showing that one’s disposition should should be tender toward fellow Muslims, and that while praying one should not turn to the right or to the left. Mujahid said it means to lower the gaze and to be responsive. When a man gets up and is ready to pray he will be in a state of humbling himself to Allah, his gaze will not wander, and he will not busy himself thinking about worldly matters.

    ‘Amr Ibn Dinar stated that the word humility does not only mean bowing down or prostrating but it means tranquility and perfection of performance in prayer. Ibn Sirin and others narrated that while praying the Prophet (pbuh) and his Companions used to raise their eyes toward the sky and turn to the right and left until the following verse was revealed. Allah says: “The believers are indeed the successful ones. Those who humble themselves in their prayers” (23:1-2). Afterward they turned their faces toward wherever they prostrated and, from then on, none of them was seen looking at anything except the ground where they prostrated. ‘Ata’ said that being humble in prayer means not making any gesture with any part of your body while praying. When the Prophet (pbuh) saw a man making a gesture with his beard while praying, he said: “Had he had a humble heart, all the parts of his body would have been humble too.”

    Source: Kitab Al-Iman, Pgs. 42-43

    Description of the Prayer According to Hanbali Fiqh


    • Stand for the prayer and make intention (uttering the intention lightly is recommended but not a condition as intention lies in the heart)
    • It should be specific, for example, “I am praying Asr prayer as an individual/follower/imam”.

    First Standing

    • For the Fardh prayer, it is a pillar to stand and not standing without an excuse invalidates the prayer.
    • Say “Allahu Akbar” whilst raising your hands and leveling the tip of the fingers with the shoulders and then clasp the left hand with the right, over the wrist joint, and the place them just under the navel. Same for women.
    • Throughout the whole prayer one should look at the place of prostration except during tashahhud when one should look at the index finger with which he/she is pointing.
    • Then one says, “Subhanaka-llahumma Wa Bihamdika Wa Tabarakasmuka Wa Ta’ala Jadduka Wa Laa Ilaaha Ghairuk”, silently.
    • Then, “A’uthubillah Min-ash Shaitani-r Rajim” and “Bismillahi-r Rahmani-r Rahim”; silently. The latter is not considered part of al-Fatiha, thus, both statements are recommended and not obligatory.
    • Then one recites al-Fatihah which is mandatory. It has 11 Tashdeeds in it, therefore, not reciting the Tashdeeds means you are skipping letters and not fulfilling the obligation of reciting al-Fatihah. Reciting this is a pillar and skipping it invalidates the prayer.
    • After completing al-Fatihah one pauses slightly and then says “Amin”. The pause is there to assure that it is not considered part of al-Fatihah. In a loud prayer, the Imam and those who are praying behind him say it loudly, together. If one says it whilst emphasizing the “Meem”, i.e – “Aammmin”, it is not valid. Women do not say anything unless there are no men around.
    • It is recommended that one recites aloud during Fajr, first two units of Maghrib and ‘Isha, Friday prayer, the ‘Eid prayer, the Eclipse prayer, and during the prayer for seeking rain. It is disliked for the follower to recite behind the imam during these prayers because the follower is ordered to listen only during the loud prayers. The one praying individually has a choice and can do the loud prayers either aloud or silently and the same applies to the one who joins a loud prayer late and is making up the rest of the prayer.
    • After al-Fatihah, it is recommended that for Fajr one chooses any starting from Surah Qaf to al-Mursalat; for Maghrib any Surah starting from al-Duha to al-Nas; for the rest, any Surah starting from al-Naba to al-Layl.


    • After that one says the Takbir and raises their hands (up to their shoulders) and goes to Ruku’, all at the same time. Takbir to transfer to the next position in Hanbali fiqh are said during the movement and not before or after.
    • Whilst in Ruku’ one should fix their hands on the knees whist keeping the fingers apart. One should also try and keep their back straight.
    • In Ruku’ it is a Wajib (obligatory) to say “Subhana Rabbiya-l ‘Adhim” at least once. It is recommended that one says it three times. The Imam may go up to ten times.
    • t is also preferred that one does not say anything more than “Subhana Rabbiya-l ‘Adhim”. However, if they do add on something from that which has been reported then no problem.

    Second Standing

    • After that one says “Sami’a-llahu Liman Hamidah”, rises from Ruku’, and raises their hands (up to shoulders), all at the same time. The one praying behind an imam does not say “Sami’a-llahu Liman Hamidah”.
    • If you are praying behind the Imam then you say “Rabbana Walaka-l Hamd” whilst rising from Ruku’ and not after you’ve already stood up. This means that when you’ve fully stood up from Ruku’ behind an Imam you do not say anything after “Rabbana Walaka-l Hamd”.
    • One who is praying individually or leading as an imam is recommended to say “Rabbana Laka-l Hamd Mil’a-s Sama’i Wa Mil’a-l Ardhi Wa Mil’a Ma Shi’ta Min Shay’in Ba’d” after “Rabbana Walaka-l Hamd”.
    • One who has stood up from Ruku’ they have the choice to either place their hands back to where they were (below the navel) or to hang the hands by their sides.

    First Prostration

    • Then he says “Allahu Akbar” as soon as he begins to go down for prostration. One should not say “Allahu Akbar” and then begin to prostrate nor should they say it after they’ve already gone down. They should say it as soon as they begin the movement.
    • The knee should touch the ground first, then the hands, then the forehead, and then the nose.
    • Seven parts are required to touch the ground while in this position: forehead, two hands, two knees, two feet. The nose is considered part of the forehead but is only recommended and not required to touch the ground.
    • The arms should be away from the flanks
    • The abdomen should be away from the thighs
    • The knees should not be touching
    • The feet should be also separate and not touching and should be rested on the toes whilst the toes are bent towards the Qiblah.
    • It is Wajib to say “Subhana Rabbiya-l A’la” at lease once and but is preferred that one says it three times.
    • It is disliked to cover the forehead or hands while in this position unless one has an excuse.

    Sitting Between the Two Prostrations

    • After that one says “Allahu Akbar” as soon as they begin to move their head up from prostration. They sit in the Iftirash position and say “Rabbhigh-fir Li” three times; to say it once is a must.
    • One should put his hands on one’s thighs and not the knees. One should keep one’s fingers together and not separate them.

    Second Prostration

    • Then one says “Allahu Akbar” again as they begin to move down for the second prostration.
    • Do the same as discussed under the first prostration.

    Second Rak’ah

    • Then they say “Allahu Akbar” again as they begin to stand up from the prostration. Whilst getting up from the second prostration one should use the hands to rest their weight on the knees and not the ground. If resting the weight on the knees is difficult for them for some reason then they should use the ground.
    • They should repeat the second unit (rak’ah) exactly as the first with the exception of the following:
      a) They do not repeat the Niyyah
      b) They do not repeat the Takbiratu-l Ihram (the “Allahu Akbar” whilst initiating the prayer)
      c) They do not repeat the “Istiftaah” (Subhanaka-llauhmma…)
      d) They do not repeat the “Ta’awwudh” (A’udhubillahi….).

    First Tashahhud

    • One sits for al-Tashahhud in the Ifitrash position.
    • One should place the right hand on the right thigh and the left hand on the left thigh and not the knees.
    • With regards to the right hand, one should fold the little finger and the ring finder and make a circle with the middle finger and the thumb. He should raise his index finger every time he says “Allah” or “Allahumma”
    • This is the Tashahhud one recites according to the Madhab and it is the Tashahhud of Ibn Mas’ud (there are five different wordings for al-Tashahhud and they are all valid):

      التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

    • After this one gets up whilst saying “Allahu Akbar” if it is Maghrib or if prayer made up of four Rak’ahs and prays the rest in the same manner but restricting the recitation to al-Fatihah only. Also, one does not raise his hands after the first Tashahhud in the third rak’ah.

    Second Tashahhud

    • Then one sits down for the second Tashahhud in the Tawarruk position and recites “al-Tahiyyatu…” again.
    • Then he recites:

      اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

      [Note: There are other wordings but this is the one that is agreed upon]

    • Then it is recommended that he makes this du’a seeking refuge from four things:

      أعُوْذُ بِاللهِ مِنْ عَذَاْبِ جَهَنَّم وَمِنْ عَذَاْبِ الْقَبَر وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاْت وَمِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّاْل

    • After this one he is allowed to make du’as in Arabic that are found in the Qur’an, in the Sunnah, or from the Salaf or any du’a in Arabic related to the afterlife even if the wordings don’t match with the ones from the Qur’an, Sunnah, and Salaf. However, one cannot make du’a seeking the pleasures of this world, e.g. – asking for a beautiful wife or for a new job or such and such car etc; doing so will nullify the whole prayer; this is regardless if you do it here (before the Taslim) or in prostration. This is because it is considered unnecessary speech which is prohibited during prayer.


    • Finally, he says “Assalamu ‘Alaykum Wa Rahmatullah” and turns to the right and then says the same whilst turning to the left. Saying it twice is required.
    • It does not suffice if one says “Salamun ‘Alaykum Warahmatullah (سلام عليكم و رحمة الله)” without the alif and laam in the beginning. It must be said in the form “As-Salamun ‘Alaykum Warahmatullah (السلام عليكم و رحمة الله)”.
    • It does not suffice if one says, “Assalamu ‘Alaykum” only.
    • It is preferred that one does not make the “Assalamu ‘Alaykum Wa Rahmatullah” too long by stretching it out.
    • If praying behind an imam, then the follower must wait until the imam finishes boths salams before giving one’s own salams to end the prayer or getting up to make up missed portion of the prayer.
    • Moving the head to the right and left are recommended and not required.

    The prayer of the man is like that of the woman except in two cases:

    • She should try and gather herself together by keeping her arms by her sides during prostration.
    • During al-Tashahhud she may sit cross-legged or in the Tawarruk position but in her case she spreads legs to the right instead of one (and the latter is better).

    Source: The Hanbali Madhhab Facebook page plus my own notes.

    How to Properly Perform the Istikhara Prayer

    Why Do We Pray Istikhara Prayer (صلاة الاستخارة)?

    This prayer is prescribed because a believer comes across numerous choices in his/her life that leaves him/her puzzled and uncertain about which choice to make. This may lead him/her to be unable to make a decision due to fear of making the wrong choice. Therefore, the Prophet Muhammad (pbuh) advised the believers to use this prayer as a form of seeking guidance from Allah on the matter. The specific supplication (du’a) prescribed by the Prophet (pbuh) asks Allah to guide the decision of the person to whatever is good for him/her in this life and the afterlife.

    In brief, it is done by first doing the research and consulting with the people of experience and expertise on the subject. Then the person makes a decision on the matter that he/she feels is most suitable for him/her, and it gives comfort to his/her heart that it is the right decision. It is at this time that the person will pray the Istikhara prayer, before embarking on it, requesting Allah to either bless him/her in the decision if it is good for him/her or keep him/her away from the decision if it is the opposite.

    Meaning of the Word Istikhara

    Linguistically, it comes from the root word khaara (خار) which means to choose from good and the best. Thus, istikhara means seeking good and the best in something. It was also said that it comes from the root istakhara (استخار) which means to seek guidance or ask. Thus, istikhara means to seek guidance from Allah to choose that which is best for us.

    A few other meanings that were given include:

    • A way for a person to ask Allah to help him/her choose that in which there is benefit for him/her and to facilitate it for him/her.
    • Asking Allah to help one choose the best of two things where one needs to choose one of them

    It can be done for practically anything related to this life, such as, marriage, business, work, travel, etc.

    How Do We Pray Salat al-Istikhara?

    The Messenger of Allah (pbuh) used to teach his companions to make istikhara in all things, just as he used to teach them chapters from the Quran. He (pbuh) said:

    If any one of you is concerned about a decision he has to make, then let him pray two units of non-obligatory prayer, then say:

    اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ ، فَإِنَّكَ تَقْدِرُ وَلا أَقْدِرُ وَتَعْلَمُ وَلا أَعْلَمُ وَأَنْتَ عَلامُ الْغُيُوبِ اللَّهُمَّ فَإِنْ كُنْتَ تَعْلَمُ هَذَا الأَمْرَ خَيْرًا لِي فِي عَاجِلِ أَمْرِي وَآجِلِهِ قَالَ أَوْ فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ اللَّهُمَّ وَإِنْ كُنْتَ تَعْلَمُ أَنَّهُ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ فِي عَاجِلِ أَمْرِي وَآجِلِهِ  فَاصْرِفْنِي عَنْهُ [ واصرفه عني ] وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ رَضِّنِي بِهِ

    Allaahumma inni astakheeruka bi ilmika wa astaqdiruka bi qudratika wa asaluka min fadlika, fa innaka taqdiru wa laa aqdir, wa talamu wa laa alam, wa anta allaam al-ghuyoob. Allaahumma fa in kunta talamu haadhal-amra (then the matter should be mentioned by name) khayran li fi aajil amri wa aajilihi (or: fi deeni wa maaashi wa aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta talamu annahu sharrun li fi deeni wa maaashi wa aaqibati amri (or: fi aajili amri wa aajilihi) fasrifni anhu [wasrafhu anni] waqdur li al-khayr haythu kaana thumma radini bihi

    (O Allah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allah, if in Your knowledge, this matter (it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.)

    (Reported by al-Bukhaari, 6841; similar reports are also recorded by al-Tirmidhi, al-Nisaai, Abu Dawood, Ibn Maajah and Ahmad).

    We learn the following things from this hadith:

    • It is two units (rak’ahs)
    • It requires an intention
    • It can only be done after a optional (nafl) prayer and not an obligatory (fardh) one. Thus, it can be done after any type of optional prayer, such as, the sunnah prayers, tahajjud, qiyaam, etc.
    • The specific du’a mentioned by the Prophet (pbuh) must be recited after it. The scholars differed if it is better to recite the du’a right before ending the prayer or after it. Both are permissible

    Based on the above, this is how you perform it:

    1. Make a decision on a matter after research and consultation with people you trust on the matter
    2. Make the intention to do istikhara prayer and make wudu
    3. Pray two units of optional prayer
    4. Recite the specific du’a of istikhara mentioned above by the Prophet Muhammad (pbuh) either right before ending the prayer or after it
    5. The person should state the matter at the designated point of the du’a in red above. Some scholars were also ok with just having an intention only without saying it

    After praying the istikhara prayer, the person should go seek what he/she made istikhara about completely trusting in Allah, certain that either Allah will make the matter easy for him/her if it is in his/her benefit or turn him/her away from it if it is the opposite. If he/she finds success and ease in the matter, then this may be a sign that it is in his/her benefit. As for visions, then these are not necessary. Is it possible that Allah may show the person something in a dream? Yes, but is it a must or likely? The answer is no. Therefore, the person should not wait for dreams, as some fallaciously believe, rather, the person should move forward with the matter and hope for the best because he/she has made istikhara on it and trusts in Allah.