What is the guidance regarding the statement that not every letter in the seven or ten Qira’at (readings) reached us through continuous transmission (tawatur), and the dislike of some readings, such as the reading of Hamzah and Al-Kisa'i?

The "tawatur" (concurrent transmission) of the seven Qira'at (readings) is the opinion of the majority of scholars and is the correct view. The statements of some scholars regarding the issue of tawatur can be interpreted as not requiring it as proof of their authenticity, for a reading can be authentic even if it is not mutawatir, as Ibn Al-Jazari stated that an authentic reading is one that conforms to Arabic grammar, agrees with the Uthmanic Mushafs, and has a sound chain of transmission. Stipulating tawatur for every letter of dispute would negate many established variant readings. The dislike of some imams for certain mutawatir readings was due to the over-elaboration of some narrators; for example, Hamzah disliked excessive prolongation (madd) and glottal stops (hamz). Some scholars have held that what is mutawatir is the principle of madd, imalah (tilting), and takhfif (lightening), not the detailed specifics of performance. Al-Tufi held that the readings are mutawatir from the seven imams, but their tawatur from the Prophet (peace be upon him) to the seven imams is open to consideration, and their chains of transmission do not fully meet the conditions of tawatur. He differentiated between the essence of the Quran and the readings; the Quran is mutawatir by consensus, whereas some aspects of performance in the readings are difficult to transmit concurrently.