I say, and with God's success: The prohibition of taking from them both absolutely, as is commonly believed among the public, is a matter of consideration, as is the permissibility of taking from them both absolutely. The correct view is to detail what reconciles the narrations regarding the issue as our esteemed scholars have explained. It has been reported from Ibn Mas'ud (may Allah be pleased with him) that he said: "Allah has cursed those who practice tattooing and those who get tattooed, those who remove their facial hair and those who have their facial hair removed, and those who create gaps in their teeth for beauty, changing the creation of Allah..." in Sahih Muslim 3: 1678. And "namas" refers to plucking hair, and from it is "manmas" (the tool used for plucking). The hadith is explicit in prohibiting that, but there are many narrations that oppose it and restrict its generality to a specific case, including: from Abu Ishaq from a woman of Ibn Abi al-Saqr who was with Aisha (may Allah be pleased with her), and she asked her: "O Mother of the Believers, I have some hairs on my face; should I pluck them to beautify myself for my husband?" Aisha (may Allah be pleased with her) said: "Remove the harm from yourself, and adorn yourself for your husband as you would for a visitor, and if he commands you, then obey him..." in Musannaf Abdul Razzaq 3: 146, and Musnad Ibn al-Ja'd 1: 80, and other narrations that command beautification and adornment, such as his (peace be upon him) saying: "Indeed, Allah is Beautiful and loves beauty" in Sahih Muslim 1: 93, especially the beautification of a woman for her husband. Our esteemed Hanafi jurists have restricted the prohibition of taking from the eyebrows for a woman if it is for strangers to whom she is forbidden to show adornment, or if taking it causes harm. As for a man, he may take from the eyebrow as long as it does not reach the level of effeminacy, making him disfigured by this taking, and they have based their prohibition on this. The concluding scholar Ibn Abidin al-Hanafi said in Rad al-Muhtar 6: 373: "And perhaps the prohibition mentioned in the hadith is applicable if she does it to adorn herself for strangers; otherwise, if there are hairs on her face that repel her husband from her because of them, then there is a dimension in prohibiting their removal; because adornment for women is desired for beautification, unless it is understood as what is not necessary due to the harm in plucking with the manmas. In "Tebyeen al-Maharem": "Removing hair from the face is prohibited except if a woman has a beard or mustache, then it is not prohibited to remove it, rather it is recommended." And in "Al-Tatarkhaniya" from "Al-Mudhamarat": "There is no harm in taking the eyebrows and facial hair as long as it does not resemble the effeminate." And similarly in "Al-Mujtaba". In the margin of Al-Tahawi on Al-Maraqi 2: 512: "There is no harm in taking the hair of the eyebrows and facial hair as long as it does not resemble the effeminate, and similarly in Al-Yanabi and Al-Mudhamarat, and it refers to what is disfiguring due to the hadith: "Allah has cursed the one who removes hair and the one who has hair removed." And similarly in the Indian Fatwas 5: 359, and Brique Muhammadiah 4: 174, 4: 83. As for the esteemed Maliki jurists, they interpreted the prohibition as applicable only if the woman is in mourning for her deceased husband or her husband is missing. Al-Nafrawi said in Al-Fawakih al-Dawani 3: 314: "It is understood from the prohibition of hair extensions that there is no prohibition on removing some hair from the eyebrow or the eyebrow itself, which is referred to as preference, precision, and lightening, and this will be further explained...." Then he said afterwards: "And 'namas' is the plucking of eyebrow hair until it becomes thin and beautiful, but it has been narrated from Aisha (may Allah be pleased with her) that it is permissible to remove hair from the eyebrow and face, which is consistent with what has been mentioned that the relied upon view is the permissibility of shaving all of a woman's hair except for the hair of her head. Thus, what is mentioned in the hadith is applicable to the woman who is prohibited from using what is adornment for her, such as the one in mourning for her deceased husband or the one whose husband is missing." He also said: "The prohibition of tattooing does not contradict what has been reported from Aisha (may Allah be pleased with her) that it is permissible for a woman to adorn herself for her husband, and it has been reported that this was the case with Asma (may Allah be pleased with her), and it can be said that there is no contradiction as the prohibition can be applied to those for whom adornment is forbidden, such as the one in mourning as previously mentioned in the case of the one who removes some eyebrow hair." Al-Adawi said in his margin on Kifayat al-Talib 2: 459: "Yes, it has been reported from Aisha (may Allah be pleased with her) that it is permissible for a woman to adorn herself for her husband, and it has been reported that this was the case with Asma (may Allah be pleased with her), and it can be said: there is no contradiction as the prohibition can be applied to those for whom adornment is forbidden, such as the one in mourning, as in the case of the one who removes some eyebrow hair.... The prohibition is applicable to the woman who is prohibited from using what is adornment for her, such as the one in mourning for her deceased husband or the one whose husband is missing, so it does not contradict what has been reported from Aisha regarding the permissibility of removing hair from the eyebrow and face." What the esteemed Hanafi and Maliki scholars mentioned has also been stated by Ibn al-Jawzi from the Hanbalis, who permitted namas and interpreted the prohibition as being applicable to deception, or that it was a sign of immoral women. In "Al-Ghunya": it is said: it is permissible at the request of the husband. As in Kashaf al-Qina 1: 81, and Al-Furu' 1: 135-136, as for the correct view of the Hanbalis, it is that namas is prohibited, as in Al-Insaf 1: 125. Ibn Hajar al-Asqalani al-Shafi'i said in Fath al-Bari 10: 378: "Al-Nawawi said: It is exempted from namas if a woman has grown a beard or mustache or chin hair, so it is not prohibited for her to remove it, rather it is recommended. I said: And its generality is restricted by the husband's permission and knowledge; otherwise, whenever it is devoid of that, it is prohibited due to deception. Some Hanbalis said: If namas is a well-known sign of immoral women, it is prohibited; otherwise, it is merely discouraged. In one narration: it is permissible with the husband's permission unless it leads to deception, in which case it is prohibited. They said: It is permissible to shave, dye, and decorate if it is with the husband's permission; because it is part of adornment... Al-Nawawi said it is permissible to adorn oneself with what has been mentioned except for shaving, as it is part of namas. And Allah knows best.