1). There’s a Hadith that clearly states that a women should cover all of herself, except for her face and hands. Aren’t your assertions that a woman shouldn’t wear a scarf going directly against this Hadith?
May Allah reward your efforts to uncover the truth about this issue. The hadith you mention is in the collection of Abu Dawud:
Aisha said, “Asma, daughter of Abu Bakr, entered upon the Apostle of God (pbuh) wearing thin clothes. The Apostle of God turned his attention from her and said, “O Asma, when a woman reaches the age of menstruation, it does not suit her except that she displays parts of her body except this and this,” and he pointed to the face and hands.
Now, this hadith is categorised as weak because it is ‘mursal’. In other words there is a gap in the chain of narration – the narrator never met A’isha. Hence, Abu Dawud declared it weak. I realise that more recently, Sheikh Albanee decided it was ‘saheeh’ or authentic as he used it as proof that Muslim women are NOT required to cover the face. He asserted that this hadith must be authentic because it would then explain ‘except that which is apparent’ (the verse in Surah An Nur, which you can find here).
In other words, the categorization of ‘saheeh’ was not based upon an analysis of the chain but because he felt it fitted his understanding of the issue. So, it is still weak and cannot be used to base our actions upon.
2). How am I to understand the narration related to women going to Hajj at the time of the Prophet, when they covered their faces when men passed by? Isn’t this proof that women must cover their faces and heads?
The collection of Abu Dawood has this statement from Aisha, the wife of the Prophet:
عن عائشة قالت : ” كَانَ الرُّكْبَانُ يَمُرُّونَ بِنَا وَنَحْنُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُحْرِمَاتٌ ، فَإِذَا حَاذَوْا بِنَا سَدَلَتْ إِحْدَانَا جِلْبَابَهَا مِنْ رَأْسِهَا عَلَى وَجْهِهَا ، فَإِذَا جَاوَزُونَا كَشَفْنَاهُ ”
Narrated Aisha, “The riders would pass us while we were in ihram with the Messenger of Allah. When they got close to us, one of us would draw her jilbaab from her head over her face. When they passed by, we would uncover our faces.
This account, however, contradicts the following hadith from Bukhari:
The Prophet (pbuh) is reported to have said, “The woman in the state of Ihram should not cover her face, or wear gloves.”
How can it be that the wives of the Prophet covered their faces in ihram when he clearly stated that a woman should not cover her face or hands and he was with them at this time? Obviously there is a problem with the authenticity of Abu Dawud’s account (The collection of Abu Dawud is deemed less authentic compared to Bukhari). So, we cannot use the account attributed to A’isha as credible evidence.
Some argue that this Hadith in Bukhari means women did cover their faces normally. However, by that same token, would these same ‘scholars’ claim that when Muslims were told in the Quran not to approach the prayer while intoxicated (4.43), it meant they were usually drunk? Of course not!
If you would like more information about the issue of ‘covering the face’, please look here