It is reported by Ibn Majah, and by al-Tabarani in al-Kabir, from whom al-Maqdisi took it in al-Mukhtarah. The chain is authentic according to the criteria of the two Shaykhs, and it was graded sound by Ibn Hazm in al-Muhalla (4/16) and by al-Busiri in al-Zawaid. Ibn Hibban likewise included it in his Sahih (see al-Targhib, 1/188). There is also a narration from an unnamed Companion of the Prophet ﷺ, transmitted by al-Nasaʾi and by Ahmad (3/441) with wording similar to the report of Ibn ʿUmar; its chain too is sound by their standards. A report from Abu Hurayrah is found in Ahmad (2/333, 367). Ibn Battal states: “There is consensus that raising one’s gaze during the prayer is disliked. They differed, however, about doing so while making supplication outside the prayer: Shurayh and a group disallowed it, whereas the majority permitted it, for the sky is the qiblah of duʿa just as the Kaʿbah is the qiblah of prayer.” Qadi ʿIyad added: “To lift one’s gaze toward the sky in prayer bespeaks a turning away from the qiblah and a breach of the posture of prayer.” This is cited in Fath al-Bari. As for raising the hands in supplication toward the sky, that is sanctioned, and there are many mutawatir hadiths on the subject in the two Sahihs and elsewhere. Al-Nawawi gathers a number of them in al-Majmuʿ (3/507–511); see also al-Bukhari’s Rafʿ al-Yadayn (pp. 22–23). (*) From here to the end of this discussion is absent from the Shaykh’s original text; we have supplied it from his marginal notes to the printed edition of Sifat Salat al-Nabi ﷺ. _________ (*) This is one of the unsound beliefs held by the Ashʿaris and others; for a rebuttal see Sharh al-ʿAqidah al-Tahawiyyah, p. 265 (4th ed., al-Maktab al-Islami).