[Machine] In his statement, Allah says, "And they should not expose their adornment except that which appears thereof." (Quran 24:31) The apparent adornment refers to the face, kohl in the eyes, henna on the hands, and the ring. These can be shown to those who enter her house. Then it is further stated, "And they should not expose their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or male attendants having no physical desire, or children who are not yet aware of the private aspects of women." (Quran 24:31) The adornment that can be shown to these people includes the earrings, necklaces, and bracelets. As for the anklets, arm bangles, and hair, they should not be shown except to the husband. It was narrated by Mujahid that he said, "This refers to the earrings, bracelets, and arm bangles, as well as the feet and hair." This is the preferable opinion that no inner adornment should be shown to anyone other than the husband, except for what is visible in her profession. If something above the navel and below the knee is visible to non-Mahram relatives, it is permissible. This is supported by what we have narrated in the book of Prayer from 'Amr bin Shu'aib, from his father, from his grandfather, from the Prophet ﷺ , who said, "When any one of you marries his male or female slave, let him not look at their 'Awrah." In another narration, "Let him not look at what is below the navel and above the knee." The last narration clarifies that the intended meaning of the Hadith is to prohibit the master from looking at the 'Awrah between the navel and the knee, and this prohibition is extended to non-Mahram relatives when they marry her. However, it is mentioned that Nadar bin Shumayl  

فِي قَوْلِهِ جَلَّ ثَنَاؤُهُ {وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا} [النور 31] وَالزِّينَةُ الظَّاهِرَةُ الْوَجْهُ وَكُحْلُ الْعَيْنِ وَخِضَابُ الْكَفِّ وَالْخَاتَمُ فَهَذَا تُظْهِرُهُ فِي بَيْتِهَا لِمَنْ دَخَلَ عَلَيْهَا ثُمَّ قَالَ {وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ} [النور 31] وَالزِّينَةُ الَّتِي تُبْدِيهَا لِهَؤُلَاءِ النَّاسِ قُرْطَاهَا وَقِلَادَتُهَا وَسِوَارَاهَا فَأَمَّا خَلْخَالَهَا وَمُعْضَدَتُهَا وَنَحْرُهَا وَشَعْرُهَا فَلَا تُبْدِيهِ إِلَّا لِزَوْجِهَا وَرُوِّينَا عَنْ مُجَاهِدٍ أَنَّهُ قَالَ يَعْنِي بِهِ الْقُرْطَيْنِ وَالسَّالِفَةَ وَالسَّاعِدَيْنِ وَالْقَدَمَيْنِ وَهَذَا هُوَ الْأَفْضَلُ أَلَّا تُبْدِي مِنْ زِينَتِهَا الْبَاطِنَةِ شَيْئًا لِغَيْرِ زَوْجِهَا إِلَّا مَا يَظْهَرُ مِنْهَا فِي مِهْنَتِهَا فَإِنْ ظَهَرَ مِنْهَا لِذَوِي الْمَحَارِمِ شَيْءٌ فَوْقَ سُرَّتِهَا وَدُونَ رُكْبَتِهَا فَقَدْ قِيلَ لَا بَأْسَ اسْتِدْلَالًا بِمَا رَوَيْنَا فِي كِتَابِ الصَّلَاةِ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ ﷺ قَالَ إِذَا زَوَّجَ أَحَدُكُمْ عَبْدَهُ أَمَتَهُ أَوْ أَجِيرَهُ فَلَا يَنْظُرَنَّ إِلَى عَوْرَتِهَا وَفِي رِوَايَةٍ أُخْرَى فَلَا يَنْظُرْ إِلَى مَا دُونَ السُّرَّةِ وَفَوْقَ الرُّكْبَةِ وَالرِّوَايَةُ الْأَخِيرَةُ إِذَا قُرِنَتْ بِالْأُولَى دَلَّتَا عَلَى أَنَّ الْمُرَادَ بِالْحَدِيثِ نَهْيُ السَّيِّدِ عَنِ النَّظَرِ إِلَى عَوْرَتِهَا إِذَا زَوَّجَهَا وَهِيَ مَا بَيْنَ السُّرَّةِ إِلَى الرُّكْبَةِ وَالسَّيِّدُ مَعَهَا إِذَا زَوَّجَهَا كَذَوِي مَحَارِمِهَا إِلَّا أَنَّ النَّضْرَ بْنَ شُمَيْلٍ