You are taking the debate to somewhere else. Firstly, we were talking about the verse used by you in order to provide immunity to Ayesha’s sins while I was arguing that the cited verse has nothing to do with the general marriages rather it is saying that a fornicator shall marry a fornicatress and vice versa while ‘chaste’ man man shall seek for ‘chaste’ womamn [Sunni source, Tafsir Fatah al-Qadeeer, Shia source Tabeen al-Quran, by Muhammad Shirazi). So your self interpretation of cited verse and using it to provide a cover to Ayesha is useless. We have seen in past that noble personalities had wives who turned out to evil. EG, the wife of Imam Hassan [as] poisoned him and if we go by your intepretation of the verse, that will declare Imam Hassan [as] as evil too (naudobillah).
Secondly, your use of traditions doesnt suit here as well since Prophet [s] had different time what we have today. He had to marry to the woman of some of the influential tribes in order to have an apportunity to spread Islam among those tribes, that is why we see that he was allowed to keep number of wives which we arent allowed. Thus if at that point of time, if he did marry with a woman with less Imaan, there shouldnt be any surprise [her acts recorded in books proved it anyway].
Thus, the cojecture of using the cited verse to provide a cover to all the sins of hz Ayesha is a feeble attempt. We have to remember that if she was such a obedient wife of Prophet [s], why would came a time when the Holy Quran had to admonish Ayesha and threaten her to divorce! You talked about nature then we see that Ayesha once disrespected so much that Abu Bakar had to intervene and slapped her. Various other incidents recorded shows that hz Ayesha was not the most superioir wife of Holy Prophet [s] as claimed by her followers.