In Islam, the dress code for both women and men is centered around the concept of ʿawrah, which refers to the parts of the body that must be covered in accordance with Sharia law. This concept is a fundamental aspect of Islamic modesty, emphasizing the importance of dressing in a way that upholds personal and social dignity. The requirement to cover the ʿawrah is grounded in the teachings of the Qur’an and the Hadith, and it serves to foster respect, humility, and a sense of moral consciousness in public and private life. Awrah in Sharia Law:
For men:
According to Sharia law, the awrah for men is typically considered to be from the navel to the knee. Although the Qur'an does not explicitly define the exact boundaries of the male 'awrah, it emphasizes the importance of guarding one's private parts from being seen by those to whom it is not lawful — except by one's wife and those whom Allah has permitted. Quranic Reference:

Qur'an 24:30 (Interpretation of the Meaning)
Say (Muhammad) to the believing men that they should lower their gaze and guards his private body from being seen by anyone to whom it is not lawful to see it That is purer for them. Indeed, Allah is Acquainted with what they do.

For women:
For women, the awrah is more extensive. The entire body, except for the face, hands, and sometimes the feet, depending on different interpretations within Islamic scholarship, must be covered in the presence of non-mahram men, as per Sharia law. Quranic Reference:

Qur'an 24:31 (Interpretation of the Meaning)
And say (Muhammad) to the believing women to lower from their gaze and guard their private parts (from indulging in what Allah has prohibited) and not expose their adornment except that which is apparent and to wrap [a portion of] khumrehena (plural of khimar) (meaning: their headcovers) over jubehina (meaning: their bosoms) and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.

33:59 (Interpretation of the Meaning)
O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.

Anti-hijab advocates deliberately misinterpret the Qur’an to support their agenda—whether to undermine Islamic teachings or to promote a version of Islam that strips away clear commands from Allah and replaces them with ideas that run contrary to Islamic values. They attempt to convince Muslim women that the Qur’an does not require them to cover their heads. Sadly, a small number of women with weak faith—some of whom already resisted the hijab—have been misled by these claims and follow such misguided teachings without proper understanding. However, a closer look at the Qur’anic verses—especially those where Allah commands believing women to draw their headcovers over their chests—makes it clear that these individuals lack a true understanding of the text and its linguistic and historical context. What follows is a brief study that demonstrates that Allah indeed instructed Muslim women to cover their heads, chests, and bodies as part of the Islamic concept of modesty and hijab.

Does Qur’an 24:31 Use the Word "Khimār" to Mean Headcover?
Yes, the word "khimār" (خمار) in Qur'an 24:31 has been historically understood by classical and modern scholars to refer to a headcover. The verse commands believing women to extend their khumur (plural of khimār) over their juyūb (plural of jayb, meaning chest or bosom):

Qur'an 24:31 (Interpretation of the Meaning)
... and to wrap [a portion of] khumrehena (plural of khimar) (meaning: their headcovers) over jubehina (meaning: their bosoms) ...

This implies that:

1. The khimār was already worn on the head.
2. Arab women before Islam used to wear head coverings to cover their hair, often pulling it behind their head, leaving their upper chest area exposed, with some cleavage visible. Islam lateron arder the Muslim women to also cover their boosm as part of the "Khemar". to cover their hair, neck, and sometimes their shoulders, in adherence to Islamic guidelines on modesty.

Pre-Islamic Dress of Khimār The word khimār predates Islam. In pre-Islamic "jaahhiliaa" (Jahiliyyah refers to the period in pre-Islamic Arabia), it was already used for a headcover worn by women, often decorative and flowing. The concept of covering the hair was not introduced by Islam, but Islam reformed and extended the practice to include covering the neck and chest as well, enhancing modesty. One of the poems from the Jahiliyyah period references the bond between al-Khansā’ and her brother Sakhr, who composed verses expressing his deep love and admiration for her. When his sister was in need and asked for financial help, Sakhr divided his wealth and gave her the better share. His wife questioned this decision, asking why he favored his sister. In response, Sakhr composed a poem praising al-Khansā’ for her strength, loyalty, and the deep familial bond they shared, affirming her worth and his devotion to her.
Here's a clearer rendering of the poem's relevant part:

By Allah,I will not grant her its worst part,
While she is chaste who has spared me her shame. Even if I perishes, she will tear her khimar,
And from her hair, she takes a Sadaarahhā.

Sadaar(ahhā): Sedaar is a garment worn by women before the advent of Islam during periods of mourning, especially after the loss of a loved one. It was used as a covering for the head or body, symbolizing grief and served to distinguish a woman who was in mourning.
The suffix -ahha added to Sadaar means "her Sadaar," referring to a specific woman's mourning garment. In the case of al-Khansā’, for her hair to fall over her head and body like a Sadaar, she would first need to tear her Khimār — the headcovering — in order to free her hair. Only then could her hair flow down her body in the style of a Sadaar, expressing her grief. Conclusion The misinterpretation of the Qur’an by anti-hijab activists reflects a deliberate effort to distort the clear and historically rooted commands of Allah regarding modesty. Through linguistic, historical, and contextual analysis—particularly of Qur’an 24:31—it becomes evident that the term khimār has always denoted a headcovering, even prior to Islam. The Qur’an did not introduce the concept of headcovering but reformed and extended it to promote fuller modesty by commanding women to also cover their chests. Anti-hijab arguments often ignore this context and mislead others, particularly those with a weak understanding of Islamic teachings. However, the Qur’anic injunctions, supported by the Arabic language and pre-Islamic customs, leave little room for reinterpretation: hijab, including the covering of the head, remains a divinely ordained aspect of Muslim women's modesty.