Abu Dawud

Hadith Commentary:
The angels, by Allah’s command, will take away his eyesight.
Hafiz (rahimahullah) said: This dislike is to be understood as applying to the state when supplication (du'a) is made during the prayer, as in Muslim the wording “at the time of supplication” is additional.
‘Ayni said: This prohibition is absolute, whether it is at the time of supplication in prayer or at any other time.
Imam Ibn Hazm (rahimahullah) said: Doing so invalidates the prayer.

Hadith Commentary:
(1)
The commentator of Bukhari, Allamah Ibn Battal rahimahullah, has written that there is consensus (ijma‘) among all the scholars of the Ummah that looking towards the sky during prayer is an extremely disliked act. Outside of prayer as well, Qadi Shurayh and others have considered it reprehensible (makruh), but most scholars have permitted it, because just as the Ka‘bah is the qiblah for prayer, similarly the sky is the qiblah for supplication (du‘a). Qadi ‘Iyad has said that looking towards the sky during prayer constitutes a kind of turning away from the qiblah, and in addition, it causes one to depart from the proper state and form of prayer. (Fath al-Bari: 2/302)

Why is there a prohibition against looking towards the sky during prayer? Hafiz Ibn Hajar rahimahullah writes that this is a warning (wa‘id), and doing so is forbidden (haram), but Imam Ibn Hazm rahimahullah, going to an extreme, has said that doing so invalidates the prayer. Some have stated that the reason for this prohibition is out of compassion for the eyes, because during prayer, angels shower lights and manifestations (anwar wa tajalliyat) upon the worshippers. If, during this time, the eyes are raised towards the sky, there is a danger that, due to the intensity of these lights, their sight may be taken away. This is as in the incident of Sayyiduna Usayd ibn Hudayr radi Allahu anhu. The details of this incident will be mentioned in the Book of the Virtues of the Qur’an. (Fath al-Bari: 2/303)

In Sunan Ibn Majah, this narration is mentioned in detail. Sayyiduna Anas radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam once led his companions in prayer. When he finished the prayer, he said: “What is the matter with people who raise their eyes towards the sky?” Then, in extreme anger, he said: “They must stop doing this, otherwise Allah, the Exalted, will take away their sight.” (Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1044)

(2)
Ibn Battal rahimahullah has considered the sky to be the qiblah for supplication (du‘a). This is questionable, because the qiblah for supplication and prayer is the same. Firstly, the claim that the sky is the qiblah for supplication requires evidence, and there is no such evidence in the Qur’an and Sunnah. Furthermore, the Messenger of Allah sallallahu alayhi wa sallam used to face the qiblah when making supplication, as is established by numerous ahadith. Also, the qiblah for everything is that which is in front of it, not that which one must raise one’s gaze to look at.

1194. Commentary:

➊ Generally, people raise their gaze upwards during supplication (du'a). Outside of prayer, there is no harm in this. However, in prayer (salah), since the place for the gaze is specified, it is prohibited to do so during prayer. Moreover, it is against the etiquettes of prayer that the gaze should wander away from the qiblah (the front).

➋ If a person commits acts of evil (munkarat), he may be rebuked and admonished with stern words. Furthermore, when the intention is to warn someone, one should address all people collectively without mentioning the individual's name, as the Prophet sallallahu alayhi wa sallam, if he observed something contrary to the Shari'ah in someone, would address in this manner: «مَا بَالُ أَقْوَامٍ» "What is the matter with some people!" This is so that the person is not disgraced. Moreover, if someone is prevented from an evil by mentioning his name in front of everyone, then often this method of admonition leads him to stubbornness and further persistence in sin. Therefore, the advisor and caller (da'i) should adopt a wise approach and the quality of concealing faults (satr), for this will make his advice more effective.