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See Also:
Historical perspective on the development and evolution of eyes and photoreceptors (.pdf)
On the evolution of Cnidarian Eyes (.pdf)
Moody:  Regulation of Cell Fate Decisions by being in the Right Place at the Right Time (.pdf
Maury-Rouan: Eyebrow raising: the case of children blind from birth  (.pdf)

The Homomorphism
Al-'Absār: The Society, The Continuum   
Hu’s perpetual Prehension of all eyes   
Metaphysical Tarkib (Composition) 
Topology of Basira (Spiritual Eye): Braids! 
Cell Motility and Spiritual Voyage   
Eye Loss   
Born Blind    
Mystic Lexicon 

The Homomorphism

“No matter what names are used there are two universes: Ghayb (Unobservable) and Shahāda (Observable). Know that you are a Minor-Insan and a Minor-Universe and that your counterpart (completion) is the Eminent-Insan and the Eminent-Universe.”
Zubdatul Haqāyiq (The Quintessential Truths) by Azized-Din Nasafi

Note: Insan means human being, intimate friend, amnesiac and the pupil of the eye. Minor-Insan means the corporeal pupil of the eye observing the Minor-Universe (here). The Eminent-Insan means the spiritual pupil in the Eminent-Universe (there).

Rāghib Isfahani
“Basira is the energy-form energizing a Mudrik's (Prehending) heart. Basar means "eye or vision" and as a verb means "to see" as in corporeal vision.” 

مفردات ألفاظ القرآن- للأصفهاني
كتاب الباء
 ويقال لقوة القلب المدركة: بصيرة

Therefore the Prehending heart (Mudrik) energizes its prehensions with Basira (as fuel) in order to prehend entities from the Eminent-Universe (There), and the subjective forms of these prehensions within the heart are of the visual feel. In other words, you might say that, Basira is the spiritual viewing within the heart. Therefore there is a corporeal Basar (Eye, Vision) and there is a spiritual counterpart which is Basira (Spiritual Eye, Spiritual Vision).

Q: What is Minor-Insan?
A: The term means Minor-Pupil i.e. the human being was meant to be an eye, however it was given additional temporal organs/faculties e.g. brain and limbs to enhance the function of this eye.

Gehring (Dept of Cell Biology, University of Basel, Switzerland, 2004)
“Concerning the question who came first the eyes or the brain… I consider likely that the eyes came first. Evidence for this hypothesis comes from the analysis of jellyfish like Cladonema, which have highly evolved eyes, but no brain. The eyes are located at the base of the tentacles and transmit their information directly to the muscles without processing by a brain. There are few inter-neurons between the eyes and the muscles, and there is only a ring nerve around the bell margin (where the eyes are placed), which may coordinate the movements of the tentacles.” 

Gehring discovered, just a few years ago, that mutations of a gene called Pax6 disrupt eye development in both mammals and insects i.e. Pax6 is the most-probable master gene controller for all vertebrate and invertebrate! If the Cladonema above has the same master gene controlling eye development - Pax6- as does the human being, and this small jellyfish creature without a brain, seemingly much earlier than the human being on this planet, not exposed to the selective evolutionary pressure which would lead to the loss of a possible original brain say by lack of usage, it is reasonable then to conclude:

The human eye was the primary organ/faculty and the human brain/mind the subsequent (secondary) organ/faculty! 

Ibn Al-Manzur Afriqi (Lisan Al-Arab)
"Insan" means human being, people; it also means the pupil of the eye.
"Ins" is the opposite of the desolate/deserted. 

والإِنسانُ أَيضاً: إِنسان العين،

والأَنَسُ: خلاف الوَحْشَةِ،

Ibn Abbas 
He was named Insan (Amnesiac) because he had forgotten a covenant (he was bound to). (Dara: The covenant of professing the Tauhid (Divine Oneness))

وروي عن ابن عباس، رضي اللَّه عنهما، أَنه قال: إِنما سمي الإِنسان إِنساناً لأَنه عهد إِليه فَنَسيَ،

“You are a copy of the Eminent-Universe, and whatever is within the Minor-Universe also is found within the Eminent-Universe and vice-a-versa—Homomorphism.”
Zubdatul Haqāyiq (The Quintessential Truths) by Azized-Din Nasafi

There is a homomorphism, similar patterns, between There and Here, the spiritual universe and the corporeal, therefore Gehring’s discovery might have a profound spiritual Kashf (Uncovering):

 In the spiritual world, the human being was a spiritual-eye-form viewing the Nur (Divine Light). Upon the concrescence of his biological creation in this universe, his purpose is again to be an eye which views the Effulgent Divine Beauty, within and without, aided by the brains, limbs and cognitive faculties.

Q: What is the first thing people do after their resurrection in the Hereafter?

A: [39:68] The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on!

وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاء اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُم قِيَامٌ يَنظُرُونَ

Q: Looking at what?
A: [39:69] And the Earth will shine with the Glory of its Lord: the Kitab (Record (of Deeds)) will be placed (open)

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ

Q: What would dwellers of the Paradise do?
A: Glance at Allah’s Divine Face.

To those who do right is Husnā - Yea, more (than in measure)
! (Qur'an [10:26]).

Ibn Al-Manzur Afriqi (Lisan Al-Arab)

 Husnā means Paradise.  The Term ‘more’ is glancing upon the Allah’s Face from Husnā (Paradise).

لسان العرب - لابن المنظور الإفريقي.
لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ} [يونس: 26] فالحُسْنى هي الجنّة، والزِّيادة النظر إلى وجه الله تعالى.
ابن سيده: والحُسْنى هنا الجنّة، وعندي أَنها المُجازاة الحُسْن

Therefore the primary action of the human being, immediately after the resurrection from the grave and entering Paradise, is the beholding of the Divine Face. By the very application of the homomorphism,  one can conclude that the primary activity of the human being in this world is to view the Divine Beauty. And this is in full agreement with Gehring’s Pax6 discovery: First there was the eye, then came other faculties and organs only to support the vision’s necessary post-processing.

“Be cognizant of your own beginning and your own end, that you might come to know the beginning and the end of the Eminent-Universe”.
Zubdatul Haqāyiq (The Quintessential Truths) by Azized-Din Nasafi

By carefully studying jellyfish vision and its relationship to our own vision as it applies to the Pax6 gene, we might become cognizant of the other spiritual realm:

[6:38] There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end.

وَمَا مِن دَآبَّةٍ فِي الأَرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُم مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ

Note: ‘like you’ is the Arabic word Amthālukum which is derived from Mathal and its other derivative Mithāl which means mold to shape. In other words, we are molded and shaped similarly to the other animals, and in species similar to each other. Perhaps the English phrase ‘Similar Design Pattern’ is more suited for Mathal.

لسان العرب  ابن منظور
والمِثال: القالَبُ الذي يقدَّر على مِثْله..
Ibn Al-Manzur Afriqi (Lisan Al-Arab)
Mithal is the form against which what is similar is measured/compared/decreed. (Dara: Like a mold, shapeless takes shape from the mold)

Noriyuki Azuma

“Similarity of eyegone and Pax6(+5a) at a functional level is indicated by our data showing that overexpression of human Pax6(+5a) induces strong overgrowth of retina in the vertebrate eye.”
Source: “The Pax6 isoform bearing an alternative spliced exon promotes the development of the neural retinal structure

In layman language : The introduction of the human eye-gene (Pax6) into other vertebrates causes extra growth of their retina!

Steirwald (PhD Thesis, 2004)
“All animals/humans (including the eyes of cnidarians) use rhodopsin as photoreceptor molecule. Opsins of all animals are probably homologous.”

A photoreceptor molecule found in sea unicellular beings and within the human eyes—Rhodopsin as a serialized molecule within the Kitab (Archive where all the serializations of all objects are stored) from which nothing was omitted as Allah states; a common serialization between all animals and humans, specifically common serialization focused on the vision.

Al-'Absār: The Society, The Continuum   

Ibn ‘Ādil
“Alif-Lam (AL, article THE) has been placed while using the plural-template for Al-‘Absār (The eyes)—as opposed to the usual single-form ‘The eye’—and this attributes to the word the sense of ‘Istisrāq (Universal inclusion :containing/ including all eyes).”

تفسير اللباب في علوم الكتاب/ ابن عادل (ت 880 هـ)
الثالث: أن لَفْظِ " الأبصار " صيغة جَمْعٍ دَخَلَ عليها الألف واللام، فهي تفيد الاسْتِغْراقِ في قوله: { تُدْرِكُهُ ٱلأَبْصَارُ }.

Alif-Lam (AL, article THE) makes the collective of all eyes definite ; without its application we would have understood eyes to refer to a set of some sort, indicating a collective without any binding external relationship. However, with the introduction of the Alif-Lam (AL, article THE) in Al-‘Absār (The eyes) we get an additional dimension: The collective of all eyes is made definite—in and of itself—as another separate Wujud (Being) referred to by the determinate definite identifier Al-‘Absār (The eyes).

Let’s refer to Al-‘Absār (The eyes) with the English phrase ‘The Society of eyes’. the society—in and of itself—has an existence with rules and regulations governing any externally bound society, independant from the eyes which it contains.

Note: By the term ‘externally bound’, I mean: there are external reasons/causes/processes that bind the eyes into one society; by themselves the eyes could not have been made into one such collective. 

A Divine Decision must have been decreed in order for this bond to be enforced within this world. Without such a Divine Decision, the eyes, as we view them today, would be just bodily components scattered around in animals and man.

Q: What binds the eyes into this Society of the eyes?
A: Harf (B sound):

Al-‘Absar (The Society of eyes) entangled with Harf forms a magnificently complex Quantum. The eyes’ entanglement provide the attribute of vision for Harf , and vice-a-versa the eyes are given a conduit to the other world, all the way back to the Alastu event. The eyes’ entanglement causes them to be of a unique single nature—as we can see by the genetics of Pax6—also causes them to be a marvelously integrated and shared vision. Somehow an eye that saw something one thousand years ago, is entangled with your eye that is reading these odd words. 

Al-‘Absār (The Society of eyes) is the plural form of the three letter Arabic word Basar (To see) which starts with the letter (Harf) (B sound). Harf Bā was the first prehension that emanated from the realm of the souls, as also the first letter of the word Balā (Yes!) which was the response to the Divine Inquiry: "Aren’t I your Lord?".

Clue: Careful examination of the pronunciation of Qur’an—Tajwid—reveals that the of Al-‘Absār (The Society of eyes) i.e. the B sound, ought to be pronounced with emphasis on the consonant B-sound. This emphasis is repeated for the derivations of Basar e.g. Al-‘Absār, and the emphasis is called Qalqala by the Arabs. Qalqala of must be observed in every occurrence of Basar and its derivative Al-‘Absar (The Society of eyes) as a reminding clue to remember the importance of the Harf .

Al-‘Absar (The Society of eyes) has two noteworthy attributes:

1.    Continuity: The potential to express genes and the potential for mutations provide the necessary potential for divisibility for eyes/vision. Therefore it is quite obvious to observe so many different variations of eyes, for the society of the eyes is prone to divisibility and therefore continuity as its attribute. 
2.    Extensiveness: As genes and their mutations allow for the extensiveness of the molecular extensions to the eyes, the corporeal eyes are extended into the spiritual realm and finally into the  world after.
This extensive continuity is called continuum. Al-‘Absar (The Society of eyes) is a continuum extending from the corporeal eye/vision to the spiritual eye/vision, from the eye/vision of this world to the eye/vision of the world after.

Note: The collective of the eyes is divided e.g. the complex eye of the fly and the camera-eye of the human being. Now when I say divisible' it is meant that there is potentiality for objectification of something new, in the sense of: If I can count one and I can count 0 then I can count ½, and if I can count ½ and 0,1 then I can count ¼ and so on. Although I may never count anything yet there is the potential possibility that I may count 1/8! This is called divisibility. As for the eyes, mutations are what make the eyes divisible, one can mutate infinitely many new types of eyes, though none may actually occur in the nature but the potential for the new mutation is there in all time and in all space and for all eyes, therefore the society of the eyes is divisible. Eye colors are a good example, there is infinitely many potential possibilities for the eye colors, however few are realized. So between the black eye and almost white eye, one can get many shades of eye colors.

Charles Darwin in “The Origin of Species” had great difficulties with eye evolution and devoted an entire chapter to “Difficulties of the Theory” in which he discusses “Organs of extreme Perfection and Complication”:

“To suppose that the eye with all its inimitable contrivances for
adjusting the focus to different distances, for admitting different
amounts of light and for the correction of spherical and chromatic
aberration, could have been formed by natural selection, seems,
I freely confess, absurd in the highest degree”.

But then he continues:

“Reason tells me, that if numerous gradations from a
simple and imperfect eye to one complex and perfect can be
shown to exist, each grade being useful to its possessor, as is
certainly the case; if further, the eye ever varies and the variations
be inherited, as is likewise certainly the case; and if such variations
should be useful to any animal under changing conditions of
life, then the difficulty of believing that a perfect and complex eye
could be formed by natural selection, though insuperable by our
imagination, should not be considered as subversive of the

What is lacking in Darwin’s vision is the concept of an extensive continuum or the society concept of the eyes. He was only able to render this thoughts in terms of evolutionary processes, and missed on the ‘unobservable’ or the spiritual aspect of the eye development.Once the concept of Al-‘Absar (The Society of eyes) is understood as an extensive continuum and a massively complex Quantum, one can easily see how the difficulties of his theory may be resolved:

1.    Continuum: Why are there so many eyes?
2.    Extensive: Why is there such variety of eyes?
3.    Society: A common ancestor!

Note: For spiritual people, the approach to the theory of evolution and the current scientific understanding of the development of organisms is beyond the creationist versus evolutionist debate.  The concept of Al-‘Absar (The Society of eyes) takes advantage of laboratory data, human theories e.g. Darwin’s as well as deep Gnosis (Ma'rifa) within the individual without  the‘us vs. them' mentality. In Sufism particularly, ignoring the vast laboratory data on matters such as eye development is only an impediment to the Path and an exit from the Voyage.

Hu’s perpetual Prehension of all eyes  

[6:103] Al-’Absar (The eyes, single) does not grasp/prehend Hu (IT, He) while Hu (IT, He) prehends Al-‘Absar (The eyes, single).

I checked all the Tafasir (Exegeses) of this Ayat ranging from the Sunni/Salafi to Shiites to Sufis, basically all state the same thing: "Eyes cannot see Allah but Allah can see eyes!"

However, using the word prehend in place of the Arabic word Dark (Grasp) we find amazing new meanings as follows.

‘Al-’Absar (The eyes, single) does not grasp/prehend Hu’ is the wrong translation. The correct translation should read: Al-’Absar (The eyes, single) NEGATIVELY prehends Hu! Because if something cannot prehend The Creator/Hu then it cannot exist since the prehension of the Creator is what makes something a creation!

‘Al-’Absar (The eyes, single) negatively prehends Hu’:

1.    Zajāj: Hu’s creatures are not cognizant of the Haqiqa (Reality, Truth) of the eyes, and what made the human being to become seer, what made his eyes to see while the rest of his limbs cannot. Know that none of Hu’s creatures can fully grasp the reality of the other creatures, let alone the Reality of Allah.
وفي التنزيل العزيز: لا تدركه الأَبصارُ وهو يدرك الأَبصارَ؛ قال أَبو إسحق: أَعْلَمَ اللهُ أَنهُ يُدْرِك الأَبصارَ وفي هذا الإِعلام دليل أَن خلقه لا يدركون الأَبصارَ أَي لا يعرفون كيف حقيقة البَصَرَ وما الشيء الذي به صار الإِنسان يُبْصِرُ من عينيه دون أَن يُبْصِرَ من غيرهما من سائر أَعضائه، فَأَعْلَم أَن خَلْقاً من خلقه لا يُدْرِك المخلوقون كُنْهَهُ ولا يُحيطون بعلمه، فكيف به تعالى والأَبصار لا تحيط به وهو اللطيف الخبير.
2.  The  Divinity veiled ITSELF so that the eyes cannot see a Divine Being, or the Divine Presence. Because of this deeply innate veil, the society as one whole being is veiled by its nature and needs Kashf (Unveiling) to see spirituality and Divine Secrets.
3.    Not all what the creatures are able to see is Hu!
4.    Negative prehension causes the simplicity of eyes’ perception i.e. had this negative prehension not been there, no brain of any creature would have been able to process the infinite data entering the eyes! Spiritual or corporeal! Only thus are the eyes able to see the simplified images of Hu’s handicrafts.
5.    Had this negative prehension not been there, we could not even understand the very concept of "eye" itself! Indeed the complexities of the creation of the corporeal eye and the spiritual eye are masked vis-à-vis the negative Prehension. The simple concept of ‘eye’ and ‘seeing’ are made simple vis-à-vis this negative prehension, these are creations of Hu such that without this negative prehension, without this mask/veil, no intellect in the universe could have ever grasped either ‘eye’ or ‘seeing’. 
6.    Hu is a blazing source of Tajalli (Lucent Manifestation); had there been no negative prehension, all eyes would have been blinded!
7.    The negative prehension indicates that there is no room for multiple eyes, as an ensemble as a collective of many eyes there is no way to view Hu! This subjective-form of negative prehension is the visual-feel for Tauhid (Divine Oneness). 

Hu (IT, He) prehends Al-‘Absar (The eyes, single)’:

Q: What does ‘Hu prehends’ mean?
1.    Hu molds/configures/regenerates the society of eyes as well as individually
2.    Images formed within each eye reach Hu i.e. Hu sees them
3.    The subjective-form of Hu’s prehension of the eyes is the Divine Presence!
4.    Hu’s prehension of the society of the eyes means every eye ever, and ever eye that will be, corporeal or spiritual, are all entangled with this Divine Presence. Remember not commixed since there is no immixing with the Divine Presence and Attributes.
5.    The Subjective-form of the Hu’s prehension of the society of the eyes is also Hu’s Tajalli (Lucent Manifestation) that glows, perpetually, and this glow allows the eyes to see!
6.    Hu prehending the eyes as a unit society means, the subjective-form of this prehension causes all eyes to approach the Tauhid (Divine Oneness)—as One Eye!

Grammatical issues pertaining to the Ayat:

1.    Wa: Usually in Arabic means ‘and’, however, here it is Hāliya (Being in a state of some sort) or in English ‘while…’
2.    Both verbs of Dark are conjugated in the present/future tense. In the Arabic of the Qur’an, this indicates perpetuity within which there is continual refreshing. That is, these prehensions, positive or negative, are constantly being refreshed or prehended.

Metaphysical Tarkib (Composition)

[6:103] Al-’Absar (The eyes, single) negatively prehends Hu (IT, He) while Hu (IT, He) prehends Al-‘Absar (The eyes, single):

Lets P- = Al-’Absar (The eyes, single) negatively prehends Hu (IT, He
Lets P+ = Hu (IT, He) prehends Al-‘Absar (The eyes, single)
Lets | = Wa-Hāliya i.e. ‘while’

The verse can be re-written as:

P- | P+  = A repeated negative prehension while a repeated positive prehension prehending

Or a negative prehension nested within a perpetual positive prehension, where the negative indicates absence (Absent from this observable world: Latif) and positive indicates presence (Informed while in the other world: Khabir).

Imam Al-Ghazali
Latif (Subtle)

Only the entity that knows the intricacies of affairs (beneficial to others) and their innate complexities deserves this name. One who is able to deal with the concealed intricacies and yet be subtle i.e. transparent; deliver to the needy in need, and do so with friendship exempt from all enmity—Al-Latif (The Subtle).

When friendliness of the deeds and subtlety/transparency in knowledge are integrated together the meaning of Latif is completed.

Example of being Latif is the fetus being nursed and preserved in the darkness of the womb, delivered with nutrients through the umbilical cord, and yet eating through the mouth following birth , etc...

Dara: From the subdivision of the cells to the transcription/translation of the DNA into proteins;, from the gene enhancers to inhibitors switching on/off the production of the proteins and cell development, to the nerve muscle and bone development, friendly procedures of a master skillful innovative engineer are at work and yet all we see are atoms, molecules and tissues; we cannot directly see the engineer designing and orchestrating all this. Only SUBTLY do we understand that there is more to this than meet the eyes. 

Imam Al-Ghazali
Khabir (Informed)

Hu, is Al-Ladhi (That Which), is not far from the information about the inmost concealed core of all objects (Batin); nothing moves around Hu’s spiritual or corporeal realms and no Nafs (Self) becomes anxious or tranquil without Hu being informed thereof —Al-Khabir (The Informed).

Essentially Khabir means the knower, however if it is the knowing that is about the inmost (Batin) cores of objects which is called Khabar and the knower of that Khabar is called Kahbir.

Dara: I do not know what images are formed on the retina of your eyes and what your mind has processed of the signals of neurons; neither do I know the reaction of your heart and Nafs (Self) with regards to what you have seen. So I do not have information about the inmost parts of your eyes and heart, but Allah has this information;  that is the reason why, Allah’s special attribute of knowing is called Khabir.

Now the verse [6:103] is followed by the fact that Hu (IT, He) is the Latif (Subtle) and the Khabir (Informed about the inmost core of all objects):

Ibn ‘Ajiba
[6:103] Al-’Absar (The eyes, single) does not prehend Hu (IT, He) while Hu (IT, He) prehends Al-‘Absar (The eyes, single) and Hu (is) Al-Latif (Subtle) Al-Khabir (Informed, Knower):
“Al-’Absar (The eyes, single) does not prehend Hu” corresponds to “Hu (is) Al-Latif (Subtle)”; “Hu (IT, He) prehends Al-‘Absar (The eyes, single)” corresponds to “Hu (is) Al-Khabir (Informed, Knower)”; and these two correspondences are due to the Al-Laff (Involution, Coiling, Twisting, Folding)—a form of creative syntactic composition in classical Arabic.

تفسير البحر المديد في تفسير القران المجيد/ ابن عجيبة (ت 1266 هـ)
ثم قال تعالى: { وهو يُدرك الأبصارَ } أي: يحيط علمه بها؛ إذ لا تخفى عليه خافية، { وهو اللطيف الخبير } فيدرك ما لا تدركه الأبصار،
 ويجوز أن يكون تعليلاً للحُكمَين السابقين على طريق اللفّ، أي: لا تدركه الأبصار لأنه اللطيف، وهو يدرك الأبصار لأنه الخبير،
 فيكون اللطيف مقابلاً للكثيف، لا يُدرك بالحاسة ولا ينطبع فيها. قاله البيضاوي وأبو السعود.

الإتقان في علوم القرآن      السيوطي
اللف والنشر: هوأن يذكر شيئان أوأشياء، إما تفصيلاً بالنص على كل واحد، أوإجمالاً بأن يؤتى بلفظ يشتمل على متعدد ثم يذكر أشياء على عدد ذلك، كل واحد يرجع إلى واحد من المتقدم، ويفوض إلى عقل السامع رد كل واحد إلى ما يليق به، فالإجمالي كقوله تعالى وقالوا لن يدخل الجنة إلا من كان هوداً أونصارى أي وقالت اليهود لن يدخل الجنة إلا اليهود وقالت النصارى لن يدخل الجنة إلا النصارى،  والتفصيلي قسمان: أحدهما أن يكون على ترتيب اللف كقوله تعالى جعل لكم الليل والنهار لتسكنوا فيه ولتبتغوا من فضله فالسكون راجع إلى الليل والابتغاء راجع إلى النهار.: وذكر الزمخشري له قسماً آخر كقوله تعالى ومن آياته منامكم بالليل والنهار وابتغاؤكم من فضله قال: هذا من باب اللف، وتقديره ومن آياته منامكم وابتغاؤكم من فضله بالليل والنهار، إلا أنه فصل بين منامكم وابتغاؤكم بالليل والنهار لأنهما زمانان، والزمان والواقع فيه كشيء واحد مع إقامة اللف على الاتحاد

Q: Why could the threads ends not be just straight down avoiding the braids’ entanglement?
A: Because the two statements:

"Hu prehends all eyes & Eyes negatively prehend Hu" are entangled i.e. inseparable, inexorably linked and yet not touching in any form or fashion; the braids’ twist guarantees this entanglement.

Topology of Basira (Spiritual Eye): Braids!  

“[6:103] No eyes grasp Hu while Hu grasps/prehends all eyes” forms a braid through its topology. Or you might say the Basira, the energy that fuels the prehensions within the heart and enables them to see spiritually, is stored infinitely and indefinitely within the powerful twists and tangles of the braids:

Ibn Kathir
“[6:103] No eyes grasp Hu while Hu grasp/prehend all eyes: This is with regards to Hu’s (ITs, His) Nur (Divine Light): when Hu makes Tajalli (Lucent Manifestation) with Hu’s Nur, no object can grasp/prehend Hu! (or withstand Hu).”

From this exegesis, we can obtain a clue: Unwinding the Braid allows for negative prehensions of Eyes while Hu positively prehends Eyes, thus Nur (Divine Light) emanated for the viewer to see with; had there been only one prehension then there would have been no way to primordially store energy/Nur and no way to release it via unwinding—thus both negative and positive prehensions necessary. . This is similar to the unwinding of a rubber propeller which releases the stored energy. Without this unwinding, there would be no release of energy, no Nur, no Basira to see with.

Note: The term Unwinding is Nashr in Arabic and is used alongside the term Laff (Twisting, Tangling). 

تفسير تفسير القران الكريم/ ابن كثير (ت 774 هـ)
وقال آخرون في الآية بما رواه الترمذي في جامعه، وابن أبي عاصم في كتاب السنة له، وابن أبي حاتم في تفسيره،
 وابن مردويه أيضاً، والحاكم في مستدركه، من حديث الحكم بن أبان، قال: سمعت عكرمة يقول: سمعت ابن عباس يقول: رأى محمد ربه تبارك وتعالى، فقلت: أليس الله يقول: { لاَّ تُدْرِكُهُ ٱلأَبْصَـٰرُ وَهُوَ يُدْرِكُ ٱلأَبْصَـٰرَ } الآية، فقال لي: لا أم لك، ذلك نوره، الذي هو نوره، إذا تجلى بنوره لا يدركه شيء

A very odd discovery is that, the very engine that heats our sun’s corona consists of magnetic twisted braids which release energy in the form of heat radiation as they unwind into simpler field lines:

Dawn Lenz 
Theories of how flares and CMEs develop and erupt, the conditions in the solar atmosphere required for the generation of such phenomena, and the mechanisms by which the energy is expelled and the particle flux is propelled outward into interplanetary space are areas of active investigation in solar physics. The foundation of almost all such theories involves the twisting and tangling of magnetic-field lines in the solar atmosphere as a result of the underlying fluid motions in the convective layer just beneath the solar photosphere. According to the theory of magnetic reconnection, developed by Eugene Parker of the University of Chicago and Peter Sweet of the University of Glasgow (Scotland) in the 1950s, solar magnetic-field lines progressively become more chaotically intertwined, increasing the stresses between them. When the stresses become severe enough, the field lines reconnect with an associated release of energy.
Source: Understanding and predicting space weather  

Images at extreme-ultraviolet and X-ray wavelengths have shown that the hottest and densest material in the low corona is concentrated in magnetic loops. Indeed, Yohkoh’s soft X-ray images have demonstrated that the entire corona is stitched together by thin, bright, magnetized loops that shape, mold and constrain the million-degree gas. Wherever the magnetism in these coronal loops is strongest, the coronal gas in them shines brightly at soft X-ray wavelengths.

High-resolution TRACE images at the Fe IX, Fe XII and Fe XV lines, respectively formed at 1.0, 1.5 and 2.0 million degrees, have demonstrated that there is a great deal of fine structure in the coronal loops. They have pointed toward a corona comprised of thin loops that are naturally dynamic and continually evolving. These very thin loops are heated in their legs on a time span of minutes to tens of minutes, after which the heating stops or changes, suggesting the injection of hot material from somewhere near the loop footpoints in the photosphere or below. The erratic changes in the rate of heating forces the loops to continuously change their internal structure.

Magnetic loops can heat the corona in another way – by coming together and releasing stored magnetic energy when they make contact in the corona. Internal motions twist and stretch the magnetic fields, slowly building up their energy. When these magnetic fields are pressed together in the corona, they merge, join and self destruct at the place where they touch, releasing their pent-up energy to heat the gas.

The SOHO spacecraft has provided direct evidence for such a transfer of magnetic energy from the solar photosphere into the low corona. Images of the photosphere’s magnetism, taken with SOHO, reveal tens of thousands of pairs of opposite magnetic polarity, each joined by a magnetic arch that rises above them. They form a complex, tangled web of magnetic fields low in the corona, dubbed the magnetic carpet. The small magnetic loops rise up out of the photosphere and then disappear within hours or days. But they are continuously replenished by the emergence of new magnetic loops, rising up to form new magnetic connections all the time and all over the Sun.

The magnetic interaction of coronal magnetic loops, driven together by underlying convective motions, also energizes at least some of the bright “points” found in X-ray images of the Sun. Unlike sunspots and active regions, the X-ray bright “points” are uniformly distributed over the Sun, appearing at the poles and in coronal holes, some almost as large as the Earth.
Source: The magnetic solar atmosphere 

Cell Motility and Spiritual Voyage    

Robert Weinberg
“Although each cell carries an extraordinary elaborate data bank in its genes, these genes cannot provide the cell with some very critical pieces of information. Genes cannot tell a cell where it is in the body, how it arrived there, or whether the body requires it to grow. Genes can only tell the cell how it should respond to external signals, which must come from elsewhere—from other cells, nearby or distance in the body.”
Source: One Renegade Cell , Chapter 10: Guide Proteins

Basically the cell, if it could speak, would ask:

Q: Where in the body was I duplicated?
Q: In which organ am I now?
Q: How did my genetic switches turn on?
Q: Which genes am I to express?

Based on Nasafi’s Homomorphism—precisely the above statements do apply not only to cells, but also to human spirituality, in spite of our complex minds and hearts:

Q: Where have I come from?
Q: Where am I now?
Q: How did I get here?
Q: Who am I?

None of this information is readily available since the Insan (Human Being) is an amnesiac as well; the information is wiped from both the corporeal and the spiritual memory.

Note: So you know what Dhikr (Remembrance) is all about, don't you?

Sally Moody
“It is well known that many embryonic cells do not simply stay in their place and passively respond to whatever signals waft their way. During gastrulation MANY CELLS MOVE GREAT DISTANCES, or simply rearrange or reorder themselves, which provides them the opportunity to interact with new neighbors and new signaling-environments. We recently found out that this cellular reorganizing makes embryonic cells competent to become retinal. Our studies were done on Xenopus… But most interesting, not every Pax6 expressing cell became retinal! Only those that had moved into the eye competent domain!” 
Source: To Differentiate or Not to Differentiate, Landes Bioscience, May 2004.

Apply Nasafi’s Homomorphism:
The Insan suffering from amnesia has no faculty or ability or data to answer the above questions! In order for him/her to be able to find clues for the answers s/he must voyage i.e. Suluk (Voyage). Just like the cells which are supposed to become eyes and yet they have been left dormant around the abdomen, they need to move towards the visual zone to be able to express their genes and produce eyes!

Similarly, in order to develop Basira (Spiritual Eye) to see the spiritual reality, the human being, like the cells, must travel from where s/he is now to another location where the Basira can empower the heart to see the Nur (Divine Light).

For more detailed discussion on this spiritual voyage please see the Papillon.

Eye Loss

Carl Zimmer
"Cavefish were familiar to Darwin, as were the many other blind cave dwellers, such as salamanders and insects. Darwin saw cavefish as yet another example of an animal carrying around the vestiges of its ancestors, just as we carry around the stump of a tail. As for how cavefish lost their eyes, he set natural selection aside. Darwin could not imagine how a fish in a cave would get any benefit from eyes that did a worse job than its ancestors' eyes. "I attribute their loss soley to disuse," he wrote. By disuse, Darwin may well have been thinking along the lines of his precursor, Lamarck. As fish stopped relying on their eyes in the dark, somehow their eyes degenerated, and that degeneration was passed down to the next generation of fish.

Jeffery and his colleagues have also tracked the degeneration of the eye at the level of genes. The neutral mutation hypothesis would lead you to expect that cave fish would express fewer genes in the eye than surface fish, because many of them would have been destroyed by mutations. But this is not the case, Jeffery and his colleagues have found. Instead, they're starting to identify some genes that make more of their proteins in the eyes of cave fish than in those of surface fish, and even some genes that aren't active in the eyes of surface fish at all.

One particularly important protein in the developpment of cavefish eyes is known as Hedgehog. In all vertebrates, Hedgehog plays a vital role in the development of the eye, starting at its earliest stage. Initially, the cells that will give rise to the eyes form a single cluster. Cells in the midline of the embryo start producing Hedgehog, which somehow signal the cells in the middle of this eye cluster to stop developing. As a result, only the cells on the far sides continue to develop, thus producing two separate eyes. Mutations that interfere with the production of Hedgehog can cause a gruesome birth defect in humans called cyclopia, in which a single cyclops-like eye develops.

Cave fish have evolved in the opposite direction: they produce more Hedgehog, rather than less. The extra protein stops the development of a wider expanse of the original eye-cell cluster, leaving few cells to progress. Jeffery and his colleagues confirmed this by boosting the production of Hedgehog in surface Astyanax. Not only do they develop smaller eyes, but they suffer the same lens-directed degeneration seen in cavefish. This means that the degeneration of cavefish eyes requires cells beyond the eyes to help coordinate the process.

What's most remarkable about this choreography is that it has evolved again and again. Studies on Astyanax DNA suggest that populations of surface fish have repeatedly invaded caves, and each time they have gone blind. Jeffery and his colleagues have started comparing the development of embryos from different populations, and they find the cavefish have evolved blindness through the same patterns of gene activity.

This parallel evolution is hardly what you'd expect from a random blast of neutral mutations. wouldn't expect the fish to keep producing new eye cells, even as the eye begins to deteriorate. Even the degeneration of the eye challenges both of these hypotheses. The eye doesn't collapse into a stew of chaos; it is dismantled in a stately choreography. The cells in the lens release some signal that instructs other eye cells to begin to commit suicide. In surface fish, the lens sends signals that do just the opposite, allowing the eye to develop fully. Jeffery and his colleagues found that if they transplanted just the lens of a surface fish into the eye of a cave fish, the cave fish grew a completely normal eye. What's more, the transplant triggered new nerve fibers to project from the retina to the brain, and the part of the cave fish's brain that handles vision even grew. It's possible that a transplanted lens allows a cave fish to see. Despite being blind, the cavefish still retains its original circuit of eye-building genes."
Source: Eyes, Part Two: Fleas, Fish, and the Careful Art of Deconstruction  

Clue: Cavefish did not lose their eyes due to lack of usage or due to lack of something, on the contrary the lack of eyes is due to an overdose/over-expression of a certain gene in the body.

The human being does not lose the spiritual eye due to lack of something in his behavior or knowledge or activity, the spiritual eye is lost due to overexposure to the Nafs (Self). Here againg Nasafi’s Homomorphism is at work; you cannot get rid of what Allah bestowed upon you, as the cavefish cannot get rid of its eyes, but you can and do often overexpose your Wujud (Being) to the Nafs (Self) and this Nafs is the one and only veil that can block the Nur (Divine Light).

“[20:125]And we shall resurrect him on the Day of Judgment and he will for certain ask: O my Lord why have you resurrected me blind and yet I used to be a seer?”: It is found in the narrations (can’t find it from the Prophet) that ‘Whatever state a person was in this world, will be his state when he meets Allah in other world’ i.e. if he was blind in this world not being able to see the Nur (Divine Light) for sure he will be again blind in the other world not being able to see Allah! Like the person who was ignorant in this world will ask: ‘[36:52]Who resurrected us from our sleep?’ (Dara: for it is obvious that Hu resurrected them!)

تفسير لطائف الإشارات / القشيري (ت 465 هـ)
قوله جلّ ذكره: { وَنَحْشُرُهُ يَومَ القِيَامَةِ أَعْمَى قَالَ رَبِّ لِمَ حَشَرْتَنِى أَعْمَى وَقَدْ كُنتُ بَصِيراً قَالَ كَذَلِكَ أَتَتْكَ ءَايَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ اليَوْمَ تُنسَى }.
في الخبر: " مَنْ كان بحالةٍ لَقِيَ اللَّهِ بها " فَمَنْ كان في الدنيا أعمى القلب يُحْشَرُ على حالته، ومَنْ يَعِشْ على جهلٍ يحشر على جهلٍ، ولذا يقولون:
{ مَنْ بَعَثَنَا مِن مَرْقَدِنَا }

Man for sure will ask Allah: What happened to me, I used to be a seer i.e. the primordial state of my Wujud (Being-ness) was that of a seer so what happened to my vision? What took it away? The answer is: Over-exposure to the Nafs (Self) caused you to forget Allah and Allah’s signs and words, and therefore today be forgotten! To be given eyes! [20:126].

You have been created to see, and all the other limbs and faculties are to help and post-process the seeing, but be aware that too much of Nafs (Self) causes the blindness and forgetfulness and this state will be carried to the other universe, in presence of Allah you will be blind.

Born Blind    

"In a 1998 study based on a group of 6 congenitally blind children and investigating coverbal
facial expressions in blind subjects, Maury-Rouan found a high frequency of co-verbal
eyebrow movements (1998). The presence of these eyebrow movements that seemed to
parallel speech in the same way they parallel sighted speakers utterances was quite
unexpected, as eyebrow raisings cannot be heard (while smiles other facial expressions
influence the quality of the voice); therefore they cannot have been learned from imitation of
a model in the case of blind children. As for the way eyebrow movements, such as brow
raisings or frowning participate in communication, their general functions were thoroughly
described and analyzed by Ekman ‘s 1979 study “About Brows”.

The use of such gestures, operating as highlighters as they focus on one point or part
of the utterance, indicates that the speaker takes a meta-pragmatic perspective over discourse
as a whole. The fact that blind children might resort to frequent eyebrow raisings while
speaking (a movement they could not have learned from a visual model, and although they
could not have experienced the effect it may have on recipients) raises the same issues as the
iconic gestures, produced by the children studied by Iverson & Goldin-Meadow, did: if blind
children use them, it means that, generally speaking, such gestures should be considered as
serving an important function for the speaker, independently from their effect on listeners."
Source: Maury-Rouan: Eyebrow raisings: the case of children blind from birth  (.pdf)

If the human eyes are removed from the very beginning of fetal-life, and as a result, the person has no concept of what 'seeing' and 'being seen' are like, nor of the geometry of the listener's face, nor of the face’s continuous motion and gestures, then how can the born-blind have facial gestures, which can only be learned by seeing, and use them properly during a conversation, as the born-blind do?

‘[6:103] The Eyes negatively prehend Hu’, although  it is a negative prehension, yet it has the residual feeling of a subjective-form i.e. though the eyes cannot see Hu, THEY FEEL THAT THEY ARE BEING WATCHED! And it is from this innate subjective-form that the usage of the facial gestures, which otherwise cannot be explained, is derived!

Remember, that the Nur (Divine Light) shone within the darkness of ‘Adam (Non-being) and whoever was exposed to this wonderful creative light came to be i.e. was objectified. But mostly we always forget, this Nur (Divine Light) ITself is a SEER! It is a unique form of light that not only shines upon objects but also itself can see!

And if this light is the very primeval core of human creation, then it is not hard to assume that we are exposed and thus have been created by a Divine Light, and by a Divine Seer, so that, the core of our Wujud (Being) is a seer as well! In other words, remove all the cells within the human body that constitutes the corporeal act of seeing, the born-blind still makes facial gestures when talking! The blind or the non-blind human being is first and foremost an eye.

The Mystic Lexicon 

Note: Verbatim from the back of Fakhr-al-Din Araqi’s Divan:

Abrū (Eyebrow)
The eyebrow prevents the sweat and other foreign objects from falling into the eye, similarly used to refer to whatever wards off the freefall of the Salik (Voyager) due to foulness and to what prevents the approach from the Dhat (Divine Essence) i.e. the veil of Divine Attributes.

Divine Usage:
Means Divine Attributes as a veil concealing the Dhat (Divine Essence).

Salik Usage:
Means place where the Salik (Voyager) freefalls due to his own foulness and evil.

Kamān-e Abrū (The External Bow of the Eyebrow)
کمان ابرو
What prevents the freefall of the Salik (Voyager), his return to the original rank by means of Divine Gravity (Jadhibiat).

Tāq-e Abrū (The Internal Ceiling of the Eyebrow)
طاق ابرو
Where the Salik (Voyager) is stuck doing foul and evil deeds i.e. definite irreversible freefall.

Muž-eh (Eyelash)
Blocking veil that prevents the Salik (Voyager) from getting close to Allah, just like eyelashes prevent debris or insects from nearing the eye.

Tir-e Muž-eh (Eyelash’s Arrow)
تیر مژه
When an eyelash falls into the eye, it stings similar to Allah’s tests tribulations and ITS/HIS farness sting the heart of the Salik (Voyager) like a piercing arrow. 

Chashm (Eye)
Divine Attribute of seeing.

Did-eh (Vision)
Allah’s awareness of all circumstances good or evil.

Chashm-e Mast (Drunken Eye)
چشم مست
The state wherein Allah conceals the Salik’s faults, from him and from others; he is forgiven and no one is able to see his faults.

Chashm-e Khumār (Drowsy Eye)
چشم خمار
The state wherein Allah conceals the Salik’s faults, though the sages who have reached Kamal (Perfection) can see his faults; at times, they point out some of what they see, and at other times they remain silent.

Chashm-e Āhūvān-e (Defective Eye)
چشم آهوانه
The state wherein Allah conceals the Salik’s faults from all else except his own Self, in order for him to attend to his shortcomings. (Dara: Āhū normally means deer in Farsi, however, it also has the rarely used meaning of being defective or ill! Allah makes all other eyes defective so that, they do not to see the Salik’s fault: Allah sends an illness to all other eyes to make them unable to see the Salik’s faults!)

Chashm-e Shahlā (Exotically Beautiful Black Eye)
چشم شهلا
Manifesting the lofty superior state of the Salik (Voyager), to be seen by his own Self and to be witnessed by others, the very source of his fame—not by his own marketing effort—empty from all deception.

Chashm-e Tark (Forsaken Eye)
چشم ترک
Allah’s concealment of the Salik’s lofty states and perfections; his loftiness is not known to his own Self nor witnessed by others; this is the perfection of being concealed by Allah.

Chashm-e Narges (The Eye of Daffodil)
چشم نرگس
Allah’s concealment of the Salik's lofty states and perfection, though seen by the people as a Wali (Friend of Allah), yet he himself is unaware of this and does not see his great states; or it is the reverse, where he himself knows of his lofty state and sees himself in such a state whereas others cannot. The two types belong to the same category.

Gisū (Strand of Hair)
The path/way/manner to seek, to seek Allah. (Dara: Like the rope to hold on to!)

Pich-e Zulf (Curls of Hair)
پیچ زلف
Divine Ambiguities. (Dara: What makes us confused about Allah and Allah’s ways)

Tāb-e Zulf (Tress, Braid of Hair)
تاب زلف
Divine Secrets.

Zulf (Hair)
Absolute absence of Huwiyya (Who-ness), such that there is no passageway to find out who that is.

Mū-y (Hair)
Zahir (Emergent Abstraction) of Huwiyya (Who-ness) i.e. Wujud (Being-ness) and Wujud means to be an addressable existence; that is, people can find knowledge about Hu (IT, He) when otherwise there is no passageway towards IT.

© 2007-2002,  Dara O. Shayda, Hind Rifai M.D.