Hafiz al-`Iraqi considered this redness one of the signs of the Prophet hood. When the Noble Prophet travelled with Maysara to Basra, Rahib questioned him whether he had some redness in his eyes, upon knowing, he affirmed that he is the promised Messenger.
Sayyiduna `Ali, Umm Ma`bad and Suwayd bin Gafalah reported that the Noble Prophet’s eyebrows (upon him be peace & blessings) did meet, giving the Arabic description “مقرُونَ الحاجِبَين”. However, the scholars have explained the sound view is that they “did not” meet and reconciled between the two reports by saying that if one was to “attentively” look at the eyebrows, he would realise that there was a “thin white gap” between them, otherwise it appeared as if they met. The word that describes the non-meeting of the eyebrows in Arabic is “بَلج” and thus “أبلَج الحواجب”.
Our Beloved Prophet’s eyes (upon him be peace & blessing) were mentioned by many poets in Persian, Arabic and Urdu. Among the great Gnostics who often made mention of the precise details of the eyes were Pir Sayyid Mehr `Ali Shah in his Punjabi odes which he penned after seeing the Noble Mustafa in just outside Madina in Wadiy Hamra, and the great Mujaddid Imam Ahmad Ridha especially in his Qasida Salamiya, in which he described the entire hilya. The people of the subcontinent are always overwhelmed by these odes as much that my personal experience is that hair lifts up on my skin and tears fill my eyes when passionately sang.
Pir Sayyid Mehr Ali Shah says;“The Beloved’s bow-shaped eyebrows appeared before meAnd it seemed though the lashes were firing arrows”Footnotes:
 Narrated Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55) Qadhi Yusuf Nabhani cited this wording in Wasa’il al-Wusul p63 As in a narration of `Umar bin Khattab and `Ali ibn Abi Talib As in a narration of Sayyiduna `Ali ibn Abi Talib Mulla `Ali Qari, Jam` al-Wasa’il (1: 31) Narrated by Tirmidhi in his Shama’il on the authority of Jabir ibn Samura. Ibn al-Athir also affirmed that Ashkal means “a touch of redness” in al-Nihaya. Narrated by Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55) `Ali Qari in Jam` al-Wasa’il and Munawi in Sharh al-Shama’il (1: 55) Munawi’s Sharh al-Shama’il, 1:55 This explanation to the word “أهدَب” was given by `Ali Qari in Jam` al-Wasa’il (1: 32) and is also understood by the following narration cited by Yusuf al-Nabhani in Wasa’il al-Wusul p63: “وكان أهدب الأشفار حتي تكاد تلتبس من كثرتها”. This description was given by Sayyiduna `Ali in the popular narration of the Hilya narrated by Tirmidhi. In a narration of Abu Hurayrah, and narration of Jabir bin Samurah cited by Tirmidhi In the popular Hilya narration by Hind bin Abi Haala cited by Tirmidhi. `Ali Qari in Jam` al-Wasa’il (1:43) Munawi in Sharh al-Shama’il (1:43) Ibid In the popular Hilya narration of Hind bin Abi Haala cited by Tirmidhi. Ibn al-Athir in al-Nihaya, Yusuf al-Nabhani in Wasa’il al-Wusul p 73, `Ali Qari in Jam` al-Wasa’il (1:44) `Ali Qari, Jam` al-Wasa’il (1:44)