In broad lines a history of polemic and serious study follows. Among other sources al-Biqa'i (15th century, Egypt) is mentioned as someone with an 'eccentric insistence on consulting the Bible as the Jews and Christians have it, an undertaking that earned him onloquy in the Muslim community' (96).
Another book is edited by the German-Syriac Timo Güzelmansur, Das koranische Motiv der Schriftfälschung (tahrif) durch Juden und Christen, Regensburg: Pustet, 2014. Two Muslims and three Christians discuss the difficult subject of the good/right/proper text and interpretation of Jewish and Christian scriptures: falsified? Corrupted? The two Muslims take older examples: Mohammed Abdul Rahem presents the ideas of Muslim scholar Mahmud Al-Alusi (1802-1854, Baghdad). Abdul Rahem defended in 2012 his doctoral dissertation on Freedomof Religious in Münster and teaches in German at Al-Azhar.
The recent German publication has not sought easy solutions. It would have been more convenient or easy to take Faxzlur Rahman ('Qur'an 100% divine inspiration; 100% words and thinking of Muhammad') or Nasr Hamid Abu Zayd ('all readers create their own meaning of the Qur'an') as counterparts for the Christian theologians. In this case more interest is asked for the continuity and the traditional approaches to the existing texts.
At this moment I received also a message from Yogyakarta, that my book The Jesus Verses of the Qur'an is translated in Indonesian by Sahroni Syamsuddin and colleges. Next week I will read the Indonesian text and give comments, hoping that by the end of this year the UIN Sunan Kalijaga Press will have printed the new translation.