The majority of scholars consider the seven and ten readings to be transmitted from the Prophet, peace be upon him, while a minority oppose this view. The dissenters believe that it is permissible to recite with any authentic chain, even if it is singular, provided it aligns with the script of the Quran and the Arabic language. A question has been raised regarding the evidence for the continuous transmission of the chains of readers such as Hamzah and Asim, especially with the mention that the first link in the chain was singular since the Prophet called upon one of the companions to convey the Quran.

The truth is that the ten recitations are mutawatir (frequently transmitted), and as for the seven of them, there is consensus on their transmission. Scholars have differed on the mutawatir status of matters related to performance, such as elongation (madd), inclination (imala), and the softening of the hamza. Ibn al-Hajib opined that they are not mutawatir, whereas researchers considered them to be mutawatir. The correct view is that all ten recitations are mutawatir in their forms and principles, and the differences between them do not negate their mutawatir status, as mutawatir and divergence can coexist. It is not permissible to recite the anomalous in prayer or otherwise, as they are not Qur'an. The jurists of Baghdad have agreed on the repentance of whoever recites anomalously.