The meaning is: for every attendant having no physical desire. Whoever reads (ghayri) in the accusative case (al-nasb), it is based on it being a circumstantial qualifier (hal); the meaning is: or the attendants not desiring women in this state.

Yahya said: These are three categories of sanctity, some greater than others. Among them is the husband, for whom everything [from her] is lawful; this is a sanctity not possessed by others.

Among them are: the father, the son, the brother, the paternal uncle, the maternal uncle, the brother's son, the sister's son, and those related through suckling, who are in this regard in the same position as lineage. It is not lawful for these, according to the interpretation of al-Hasan, to look at the hair, the chest, the lower leg, and the like. Ibn Abbas said: They may look at the place of the earrings, the necklace, the bracelets, and the anklets.

A third category of sanctity among them includes the husband's father, the husband's son, the attendant having no physical desire, and the woman's male slave; there is no harm if she stands before them in a thick tunic and a thick head covering, without a jilbab (outer garment).

His saying: "Or children who are not yet aware of the private parts of women." Qatada said: Meaning those who have not reached puberty nor marriage. "And let them not stamp their feet to make known what they conceal of their adornment." Qatada said: A woman used to stamp her feet when she passed by a gathering so that the clinking of her anklets would be heard, so they were forbidden from that. "And turn to Allah in repentance, all of you, O believers, so that you might succeed": so that you may succeed and enter Paradise.

Surah al-Nur (verses 32 to 34).