Bismillahir Rehmanir Raheem

Age of Hazrat Ayesha رضي الله عنها: Historical and Textual Evidence

Introduction

Whether Hazrat Ayesha رضي الله عنها was 6, 9, or older at the time of marriage does not affect our love and respect for the Prophet Muhammad ﷺ. We love and honour him more than our own selves.

This essay is not written to attack any hadith or to create doubt. Its purpose is only to examine whether a historical mistake in age calculation may have occurred.

The commonly quoted report in Sahih Bukhari about her age is mainly narrated through Hisham ibn Urwah, who was a Tabi‘i, not a Sahabi. Similarly, the well-known narration about Hazrat Ayesha رضي الله عنها playing with dolls is also reported through Hisham ibn Urwah. These reports are not direct statements of the Prophet ﷺ about her age; rather, they are narrations attributed to Hazrat Ayesha رضي الله عنها through the chain of narration.

Below is an evidence-based discussion using Qur’anic context, hadith, tafseer, and historical records to show that Hazrat Ayesha رضي الله عنها may have been older, possibly around 17 to 19 years, at the time of rukhsati.

1. Hisham ibn Urwah and the Hadith He Narrated

Before discussing the issue, it is important to first look at the two main narrations usually used to argue that Hazrat Aisha رضي الله عنها was very young: the age narration and the dolls narration.

1.1 The Hadith About Her Age

In Sahih al-Bukhari, the narration says:

Arabic chain and text:

حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم تَزَوَّجَهَا وَهْىَ بِنْتُ سِتِّ سِنِينَ، وَبَنَى بِهَا وَهْىَ بِنْتُ تِسْعِ سِنِينَ‏.‏ قَالَ هِشَامٌ وَأُنْبِئْتُ أَنَّهَا كَانَتْ عِنْدَهُ تِسْعَ سِنِينَ‏.‏

Translation:

Aisha رضي الله عنها narrated that the Prophet ﷺ married her when she was six years old and consummated the marriage when she was nine years old. Hisham said: “I was informed that she remained with him for nine years.”

Reference: Sahih al-Bukhari 5134. The chain shown in Bukhari is: Wuhayb → Hisham ibn Urwah → his father Urwah → Aisha رضي الله عنها. (Sunnah)

1.2 The Hadith About Dolls

The famous dolls narration also comes through Hisham ibn Urwah.

Arabic chain and text:

حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كُنْتُ أَلْعَبُ بِالْبَنَاتِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم وَكَانَ لِي صَوَاحِبُ يَلْعَبْنَ مَعِي، فَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا دَخَلَ يَتَقَمَّعْنَ مِنْهُ، فَيُسَرِّبُهُنَّ إِلَىَّ فَيَلْعَبْنَ مَعِي‏.‏

Translation:

Aisha رضي الله عنها said: “I used to play with dolls in the presence of the Prophet ﷺ, and my friends also used to play with me. When the Messenger of Allah ﷺ entered, they would hide themselves, but he would call them to join me and play with me.”

Reference: Sahih al-Bukhari 6130. The chain shown in Bukhari is: Abu Mu‘awiyah → Hisham → his father Urwah → Aisha رضي الله عنها. (Sunnah)

1.3 Important Observation

Both the age narration and the dolls narration pass through the same key narrator:

Hisham ibn Urwah

هشام بن عروة بن الزبير

This does not automatically make the narrations false. Hisham ibn Urwah was a famous and major hadith narrator. However, it does mean that both reports used to prove young age depend heavily on the same transmission route.

This is important because Hisham was not a Sahabi. He was a Tabi‘i, born long after the Prophet ﷺ. He was born in 61 AH and died in 146 AH, making him around 85 years old at the time of death. He lived most of his life in Madinah, but later went to Iraq, where his narrations became a point of discussion among some scholars. (Wikipedia)

1.4 Concern About His Later Iraqi Narrations

The issue is not that Hisham ibn Urwah was generally unreliable. Many hadith scholars accepted him as a trustworthy narrator. The concern is more specific: some scholars raised concerns about reports narrated from him in Iraq during his later years.

Ibn Hajar’s Tahdhib al-Tahdhib is often cited on this point. It reports from Ya‘qub ibn Shaybah that Hisham was reliable, but that some concern existed regarding what he narrated after going to Iraq. It also mentions that Imam Malik objected to some narrations of Hisham that came through the people of Iraq. A commonly cited wording is:

بلغني أن مالكا نقم عليه حديثه لأهل العراق

Meaning:

“I have been informed that Malik objected to his hadith narrated to the people of Iraq.”

This criticism is not a total rejection of Hisham. Rather, it creates a legitimate historical question when a narration is isolated, controversial, and appears to conflict with other chronological evidence. (UIUK)

1.5 Why This Matters in the Age Discussion

The age report says Hazrat Aisha رضي الله عنها was six at nikah and nine at rukhsati. The dolls report is then used to support the idea that she was still a small child.

But both reports come through Hisham ibn Urwah. Therefore, when we compare them with other evidence — such as:

• Seerat Ibn Hisham placing Aisha رضي الله عنها among the early Muslims,
• the Asma رضي الله عنها chronology,
• her presence at Uhud carrying water skins,
• the Qur’anic requirement of bulūgh and rushd,
• and Tafseer Mazhari’s explanation of بلوغ النكاح,

then it becomes reasonable to ask whether a mistake in age calculation entered through this particular transmission route.

1.6 Stronger Conclusion

The purpose is not to attack Sahih al-Bukhari or disrespect hadith. The point is more precise:

The reports of age six/nine and playing with dolls are both transmitted through Hisham ibn Urwah, a respected Tabi‘i narrator, but one whose later Iraqi narrations were discussed by some hadith critics. When these reports are weighed against strong historical chronology, they appear difficult to reconcile.

Therefore, the possibility of a historical age-calculation error should be taken seriously, especially when several independent historical indicators place Hazrat Aisha رضي الله عنها closer to 17–19 at the time of rukhsati.

2. Qur’anic Indication Against Child Marriage

The Qur’an does not present marriage as an act connected to childhood. Rather, it connects marriage with bulūgh, rushd, and the ability to take responsibility.

Allah says:

وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ

“Test the orphans until they reach marriageable age; then if you perceive sound judgment in them, release their property to them…”
Surah an-Nisā’ 4:6

This verse is very important because it joins two conditions together:

• بَلَغُوا النِّكَاحَ — they reach marriageable age.
• رُشْدًا — they show sound judgment, maturity, and responsible understanding.

So the Qur’anic idea of marriageable age is not simply that a child exists or that a guardian gives permission. It is connected with physical maturity, mental maturity, and responsible judgment. A young child who has not developed proper understanding and responsibility would not normally fulfil these Qur’anic criteria.

2.1 Support from Tafseer Mazhari

This point becomes stronger when we look at Tafseer Mazhari. While explaining:

حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ

Tafseer Mazhari says:

حتی اذا بلغوا النکاح یہاں تک کہ جب وہ نکاح کو پہنچ جائیں یعنی اس عمر کو پہنچ جائیں کہ نکاح اور نسل آفرینی کی ان میں صلاحیت پیدا ہوجائے لڑکے میں اسکی علامت احتلام جماع کے وقت انزال اور صلاحیت تولید ہے اور لڑکی میں حیض احتلام اور حاملہ ہونے کی صلاحیت ہے اگر ان علامات میں سے کوئی علامت نہ پیدا ہو تو امام مالک، امام احمد، امام شافعی، امام ابو یوسف کے نزدیک لڑکے اور لڑکی کے بلوغ کی عمر پورے پندرہ سال ہیں ایک روایت میں امام ابوحنیفہ کا قول بھی یہی آیا ہے اور اسی پر فتویٰ بھی ہے مگر امام صاحب کا مشہور قول یہ ہے کہ لڑکی کے لیے پورے سترہ اور لڑکے کے لیے پورے اٹھا رہ سال اور ایک روایت کے بموجب پورے انیس سال ہونا چاہئے۔ جمہور نے اپنے مسلک کی دلیل میں حضرت انس کی روایت کو پیش کیا ہے کہ رسول اللہ نے فرمایا : جب مولود (بچہ اور بچی) کی عمر پورے پندرہ سال کی ہوجاتی ہے تو اس کے مفید مضر اعمال لکھے جاتے ہیں اور اس پر حدود قائم کی جائیں۔ (رواہ البیہقی فی الخلافیات) اس حدیث کی سند ضعیف ہے۔ صحیحین میں حصرت ابن عمر کا قول آیا ہے کہ احد کے دن جب کہ میری عمر چودہ سال تھی (شرکت جنگ کی اجازت کے لیے) مجھے رسول اللہ کی خدمت میں پیش کیا گیا آپ ﷺ نے شرکت کی اجازت نہیں دی۔ پھر خندق کے دن جب کہ میری عمر 15 سال تھی مجھے حضور ﷺ کے معاینہ میں پیش کیا گیا اس وقت آپ ﷺ نے اجازت دے دی

Tafseer Mazhari then explains that the signs of maturity are biological signs. For a boy, this includes ihtilām, ejaculation, and reproductive ability. For a girl, this includes menstruation, ihtilām, and the ability to become pregnant.

It further mentions that if these natural signs do not appear, then according to Imam Malik, Imam Ahmad, Imam Shafi‘i, and Imam Abu Yusuf, the age of bulūgh for both boys and girls is fifteen full years. Tafseer Mazhari also mentions that one narration from Imam Abu Hanifah agrees with this view, and that this is the view upon which fatwa is given.

However, the well-known view of Imam Abu Hanifah mentioned there is that the age of bulūgh is seventeen full years for a girl and eighteen full years for a boy; and according to another narration, nineteen full years is also mentioned.

Reference: Tafseer Mazhari, under Surah an-Nisā’ 4:6.

This shows that classical tafseer did not understand بلوغ النكاح as childhood. It understood it as an age connected with physical maturity, reproductive capacity, and legal responsibility. The discussion of the jurists also shows that when natural signs are absent, the age of maturity was generally placed around the mid-teen years or later, not early childhood.

2.2 Support from Modern Science

Modern medical knowledge also supports the distinction between biological puberty and full maturity.

Medical sources state that most girls begin menstruation around the age of 12, though it can begin earlier or later. The NHS says most girls start their periods at about 12, but they can start as early as 8. Cleveland Clinic also states that people usually get their first period between ages 11 and 14, with many around 12 to 12½. (nhs.uk)

This means that from a purely biological point of view, pregnancy may become possible after puberty and ovulation begin, which can happen around 12, 13, or 14 in many girls. However, biological ability alone is not the same as full mental, emotional, and social readiness for marriage. The World Health Organization treats adolescent pregnancy as a serious public-health concern and reports that girls aged 15–19 in low- and middle-income countries experience millions of pregnancies each year, many of them unintended. (World Health Organization)

This actually strengthens the Qur’anic argument. The Qur’an does not only mention biological capacity; it also mentions rushd — sound judgment. Therefore, even if modern science accepts that pregnancy may be biologically possible at 12 or 14, the Qur’an still requires maturity, understanding, and responsible judgment.

Another verse also supports this understanding:

فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ

“Then marry those women who please you…”
Surah an-Nisā’ 4:3

The key word is:

النِّسَاءِ — al-nisā’

This word means women, not children. The Qur’an does not use words such as:

• طِفْل — child
• صِبْيَان — children
• بِنْت صَغِيرَة — little girl

Instead, Allah uses النِّسَاءِ, which normally refers to mature women. This linguistic choice supports the idea that the Qur’anic discussion of marriage concerns mature, marriageable females, not small children.

4. Seerat Ibn Hisham Gives the Strongest Early-Chronology Evidence

One of the strongest evidences comes from Seerat Ibn Hisham, one of the earliest and most important sources on the life of the Prophet ﷺ.

In the section mentioning those who accepted Islam through the da‘wah of Abu Bakr رضي الله عنه, Ibn Hisham lists both:

• Asma bint Abi Bakr رضي الله عنها
• Aisha bint Abi Bakr رضي الله عنها

The Arabic text says:

وأسماء بنت أبي بكر، وعائشة بنت أبي بكر، وهي يومئذ صغيرة

Translation:

“And Asma bint Abi Bakr, and Aisha bint Abi Bakr — and she was young at that time.”

IslamWeb’s edition places this under the heading:

ذكر من أسلم من الصحابة بدعوة أبي بكر رضي الله عنه

Meaning:

“Mention of those companions who accepted Islam through the da‘wah of Abu Bakr رضي الله عنه.”

It then mentions Asma and Aisha رضي الله عنهما, saying about Aisha:

وهي يومئذ صغيرة

“She was young at that time.”

This point is extremely important.

The Hijrah to Madinah happened after approximately 13 years of the Makkan period. If Hazrat Aisha رضي الله عنها was already alive and listed among the early Muslims in Makkah, then she could not have been born many years later.

Even if we take the minimum assumption and say she was only 4 or 5 years old when she was counted among the early Muslims, then the calculation becomes:

4 or 5 + 13 years of the Makkan period = 17 or 18 years old at Hijrah

Then rukhsati happened after Hijrah, in 1 AH or 2 AH. So:

17 or 18 + 1 or 2 years after Hijrah = approximately 18 to 20 years old

Therefore, according to this Seerah-based calculation, Hazrat Aisha رضي الله عنها was around 18 to 20 years old at rukhsati.

This is one of the strongest arguments because it is not based on modern assumptions. It comes from early Seerah chronology. Ibn Hisham’s report places Hazrat Aisha رضي الله عنها among those connected with the early Makkan period, and this makes the claim of her being only nine at rukhsati historically difficult to accept.

5. Asma رضي الله عنها 73 AH Death Chronology: Mishkat al-Masabih, Tabaqat Ibn Sa’d and al-Bidaya wa’l-Nihaya

The age gap between Hazrat Asma bint Abi Bakr رضي الله عنها and Hazrat Aisha رضي الله عنها is one of the strongest chronological arguments.

The report says:

Arabic:

ماتت أسماء بنت أبي بكر سنة ثلاث وسبعين، ولها مائة سنة، وهي أخت عائشة، وكانت أسن منها بعشر سنين

Translation:

“Asma bint Abi Bakr died in the year 73 AH at the age of 100. She was the sister of Aisha, and she was ten years older than her.”

Reference: Mishkat al-Masabih, Kitab al-Fitan, Hadith 5491, as cited in the original article. The original article also says this report is found in Tabaqat Ibn Sa’d and Ibn Kathir’s al-Bidaya wa’l-Nihaya under the biography of Asma bint Abi Bakr رضي الله عنها.

5.1 The Three Important Books

Tabaqat Ibn Sa’d

This is one of the earliest major biographical works in Islamic history. It records the lives of the Prophet ﷺ, his family, the Sahabah, and the early Muslim generations. Because it is an early biographical source, it is important for family chronology and the ages of early Muslims.

Al-Bidaya wa’l-Nihaya by Ibn Kathir

This is a major Islamic historical work by Imam Ibn Kathir. It covers the history of the prophets, Seerah, Sahabah, Islamic events, and later history. Ibn Kathir is respected as a mufassir, historian, and hadith scholar, so his historical reports are important in Islamic scholarship.

Mishkat al-Masabih

This is a famous hadith collection compiled by al-Khatib al-Tibrizi, based on earlier collections. It contains a large selection of hadith from the Six Books, Musnad Ahmad, and other sources.

5.2 Calculation

Hazrat Asma رضي الله عنها died in 73 AH at the age of 100.

100 − 73 = 27

So, Hazrat Asma رضي الله عنها was about 27 years old at Hijrah.

If Hazrat Asma رضي الله عنها was 10 years older than Hazrat Aisha رضي الله عنها, then:

27 − 10 = 17

So, Hazrat Aisha رضي الله عنها was about 17 years old at Hijrah.

If rukhsati occurred after Hijrah, in 1 AH or 2 AH, then:

17 + 1 = 18

or:

17 + 2 = 19

Therefore, this chronology places Hazrat Aisha رضي الله عنها around 18 or 19 years old at rukhsati.

When this evidence is combined with the Seerat Ibn Hisham evidence, which places Hazrat Aisha رضي الله عنها among those connected with the early Makkan period, the age of 18 to 20 becomes historically very strong.

3. The Hadith of Ibn Umar Shows That Fourteen Was Not Treated as Full Maturity

The original article correctly uses the hadith of Abdullah ibn Umar رضي الله عنهما. This hadith is very important because it shows how age and maturity were treated in the time of the Prophet ﷺ.

Arabic Hadith:

عَنْ ابْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم عَرَضَهُ يَوْمَ أُحُدٍ وَهْوَ ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً، فَلَمْ يُجِزْنِي، ثُمَّ عَرَضَنِي يَوْمَ الْخَنْدَقِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ فَأَجَازَنِي‏.‏ قَالَ نَافِعٌ فَقَدِمْتُ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَهْوَ خَلِيفَةٌ، فَحَدَّثْتُهُ هَذَا الْحَدِيثَ، فَقَالَ إِنَّ هَذَا لَحَدٌّ بَيْنَ الصَّغِيرِ وَالْكَبِيرِ‏.‏

English Translation:

Ibn Umar رضي الله عنهما said that the Messenger of Allah ﷺ inspected him for Uhud when he was fourteen years old, but did not allow him to join. Then he inspected him for Khandaq when he was fifteen years old, and allowed him. Nafi‘ later narrated this to Umar ibn Abdul Aziz, who said: “This is the boundary between the young and the grown-up.”

Reference: Sahih al-Bukhari 2664. Sunnah.com gives the chapter heading as “The boys attaining the age of puberty and their witness” and records Umar ibn Abdul Aziz’s statement that fifteen was the boundary between childhood and adulthood. (Sunnah)

This hadith clearly shows that fourteen was not treated as full maturity for serious public responsibility. The word بلغ is also connected with maturity and reaching an age of responsibility.

So when the Qur’an says:

حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ

“until they reach marriageable age,”

and this hadith shows fifteen as a boundary between childhood and adulthood, it becomes historically difficult to argue that a nine-year-old girl was already at the full stage of mature married life.

6. Aisha رضي الله عنها at Uhud: A Serious Battlefield Role, Not the Role of a Small Child

The original article mentions Badr, but the clear hadith available in Sahih al-Bukhari is about Uhud. For scholarly accuracy, this point should be written as Uhud, not Badr.

Hazrat Anas رضي الله عنه narrates:

Arabic Hadith:

عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ لَمَّا كَانَ يَوْمُ أُحُدٍ انْهَزَمَ النَّاسُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ وَلَقَدْ رَأَيْتُ عَائِشَةَ بِنْتَ أَبِي بَكْرٍ وَأُمَّ سُلَيْمٍ وَإِنَّهُمَا لَمُشَمِّرَتَانِ أَرَى خَدَمَ سُوقِهِمَا، تَنْقُزَانِ الْقِرَبَ ـ وَقَالَ غَيْرُهُ تَنْقُلاَنِ الْقِرَبَ ـ عَلَى مُتُونِهِمَا، ثُمَّ تُفْرِغَانِهِ فِي أَفْوَاهِ الْقَوْمِ، ثُمَّ تَرْجِعَانِ فَتَمْلآنِهَا، ثُمَّ تَجِيئَانِ فَتُفْرِغَانِهَا فِي أَفْوَاهِ الْقَوْمِ‏.‏

English Translation:

Hazrat Anas رضي الله عنه said that on the day of Uhud, when some people moved away from the Prophet ﷺ, he saw Aisha bint Abi Bakr and Umm Sulaym رضي الله عنهما carrying water skins. They would pour water into the mouths of the people, then return to fill the skins again, and come back to give water again.

Reference: Sahih al-Bukhari 2880.
This narration is placed under the chapter about women’s participation in jihad and their service alongside men.

Uhud took place in 3 AH.

Now compare this with the commonly quoted age report. If Hazrat Aisha رضي الله عنها was 6 at the time of nikah and 9 at rukhsati, then at the Battle of Uhud she would be around 10 years old.

The calculation is simple:

• Rukhsati at 9 years old
• Uhud in 3 AH

So she would be approximately:

9 + 1 = 10 years old

This creates a historical difficulty because the hadith describes her carrying water skins in a serious battlefield situation, moving back and forth to serve wounded or thirsty fighters. This was not a light domestic activity; it was a demanding role in a dangerous war environment.

Now compare this with the hadith of Hazrat Ibn Umar رضي الله عنهما:

• Ibn Umar رضي الله عنهما was 14 at Uhud.
• The Prophet ﷺ did not allow him to participate.
• He was later allowed at 15, which was treated as a more mature age for serious public responsibility.

So the question becomes important:

If a fourteen-year-old boy was not allowed to participate at Uhud, does it fit comfortably that a ten-year-old girl was present there carrying water skins in the middle of a battlefield?

This does not fit easily with the claim that she was only around 10 at Uhud. It fits much better with the Asma chronology and the Ibn Hisham early-Muslim chronology, which place Hazrat Aisha رضي الله عنها as a mature young woman at that time.

7. Tabari’s Report Places Abu Bakr’s Children in the Jahiliyyah Household Chronology

Another important historical report comes from Tarikh al-Tabari.

Tabari mentions the children of Abu Bakr رضي الله عنه and says:

Arabic:

فكل هؤلاء الأربعة من أولاده، ولدوا من زوجتيه اللتين سميناهما في الجاهلية

Translation:

“All four of these children were born from the two wives whom we named in the Jahiliyyah.”

This passage is cited in discussions of Aisha’s age because the four children mentioned are Abdullah, Asma, Abd al-Rahman, and Aisha رضي الله عنهم. The argument is that if all four belong to Abu Bakr’s Jahiliyyah household chronology, then Aisha رضي الله عنها was born before Islam began in 610 CE. (Al Hakam)

The calculation is:

• Revelation began in 610 CE.
• Hijrah occurred in 622 CE.
• If Aisha رضي الله عنها was born before 610 CE, she was at least 12 at Hijrah.
• If she was already several years old when Islam began, then she would be much older than 12 at Hijrah.

This supports the wider argument that she was not nine at rukhsati.

For presentation to scholars, this evidence should be worded carefully because some may argue that Tabari’s phrase refers to the wives being from the Jahiliyyah period rather than proving every child was born before Islam. Even then, the report remains useful because it places Aisha رضي الله عنها within Abu Bakr’s early family chronology and supports an older-age reading.

8. Her Previous Engagement to Jubayr ibn Mut‘im Shows She Was Already of Marriageable Relevance Before Hijrah

Before her marriage to the Prophet ﷺ, Hazrat Aisha رضي الله عنها had already been promised or engaged to Jubayr ibn Mut‘im.

The original article states that if she had been six at nikah, then she would have been around four at the time of the earlier engagement, which would be highly unusual. (Our Allah)

This point becomes stronger when connected with the report about Abu Bakr رضي الله عنه and the migration to Ethiopia.

Tabari reports that Abu Bakr رضي الله عنه wished to spare Aisha رضي الله عنها the hardship of a journey to Ethiopia soon after 615 CE and tried to bring forward her marriage to Mut‘im’s son. Mut‘im refused because Abu Bakr رضي الله عنه had accepted Islam.

The historical reasoning is:

• The migration to Abyssinia/Ethiopia occurred around 615 CE.
• Hijrah to Madinah occurred in 622 CE.
• Rukhsati occurred after Hijrah.
• If Aisha رضي الله عنها was already considered old enough for such a marriage discussion around 615 CE, then she could not have been only nine in 622 or 623 CE.

This argument strongly supports that she was much older than nine.