He عَزَّوَجَلَّ also says:
وَ لَا یَضۡرِ بۡنَ بِاَرۡ جُلِہِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِہِنَّ ؕ
And they must not stamp their feet on the ground in order that their hidden adornment be known.
[Kanz-ul-Īmān (Translation of Quran)] (Part 18, Sūraĥ An-Nūr, verse 31)
Note: This verse proves that women are not allowed to make any sound with their jewellery which can be heard by non-Maḥram men, and it also proves that if the sound does not reach such men, then wearing it is permissible, because this verse prohibits creating any jingling sound whilst walking, and does not totally prohibit the wearing of such jewellery. (Fatāwā Razawiyyaĥ, vol. 22, pp. 127-128)
Question: What is the ruling about a wife wearing jewellery to please her husband?
Answer: This is a reward-earning deed. A’lā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, Maulānā Shāĥ Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن says: For a woman to wear jewellery and adorn herself in order to please her husband, is a means of great reward and better for her than Nafl Ṣalāĥ. Some women as well as their husbands were honourable saints. These righteous ladies adorned themselves fully like brides every night after Ṣalāt-ul-Ishā’ and appeared before their husbands. If they felt the need for their presence, they stayed; otherwise they removed their jewellery, changed their dresses, spread their prayer-mats, and began to offer Ṣalāĥ. The adornment of a bride is an early Sunnaĥ supported by many Aḥādīš. In fact, it is a Sunnaĥ to encourage unmarried girls to wear jewellery and beautiful clothing so that they receive marriage proposals. (Fatāwā Razawiyyaĥ, vol. 22, pp. 126)