Is it possible to discuss the chains of transmission (asanīd) of the hadiths concerning Aisha's age of marriage, especially those that include narrators who are mudallisīn (those who practice tadlīs), weak, or those about whom it was said that their memory became confused (ikhtilāt)? And why is there not a single sanad (chain of transmission) that is free from ambiguities, taking into account Imam Shafi'i's rejection of the narration of mudallisīn and Imam Malik's non-acceptance of Hisham ibn Urwah's hadiths after his return from Iraq?

This is a scientific and research matter, not an issue of discord and faith, and it should be approached with calmness and deliberation.

As for the chain of transmission of Al-A'mash, from Ibrahim, from Al-Aswad, from Aisha: Al-A'mash was a mudallis (one who practices tadlis), but the Imams accept his narration "from" his shaykhs whom he accompanied closely and narrated extensively from, such as Ibrahim al-Nakha'i. They also accept his narration if there are indications that tadlis did not occur.

As for the chain of transmission of Al-Zuhri: Similarly, the Imams accept his narration "from" despite his minimal tadlis.

As for the accusation against Hisham ibn Urwah of having mixed up narrations at the end of his life, and the claim of the Iraqis being unique in narrating from him: This has been previously addressed in earlier fatwas.

As for the chain of transmission of Muhammad ibn Amr: He is hasan al-hadith (good in hadith), and his narrations are not rejected unless he narrates something unique that is munkar (rejected). This hadith of Aisha has been corroborated by major Imams.