What is the evidence for those who restrict plucking (al-namṣ) to the eyebrows only, and is the fine hair (al-zaghābi) on the cheeks natural, and what is meant by the phrase "and there is no harm in the forehead" in the hadith narrated from 'Aishah?

We see that the forbidden plucking (namṣ) is the removal of eyebrow hair. Anything else from the facial hair is not explicitly mentioned and is therefore permissible, due to the lack of evidence for its prohibition. Imam Abu Dawud and Ibn Hajar held the view that namṣ specifically refers to the removal of eyebrow hair. This is supported by what was narrated from Aisha (may Allah be pleased with her) regarding the permission for a woman to trim her forehead for her husband. This indicates the permissibility of shaving or plucking facial hair other than the eyebrows. This also includes the permissibility of removing mustache and beard hair for a woman, as mentioned by An-Nawawi and Ibn Hajar. It is desirable for each spouse to adorn themselves for the other. Therefore, if a woman develops coarse hair on her face, such as mustache or beard hair, she must remove it so as not to resemble men. As for the hadith (definition) of Al-Tabarani concerning the forehead, its chain of narration is weak, and the meaning of "there is no harm in the forehead" is that there is no objection to removing hair present on the forehead, which is the side of the brow.