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It has therefore become clear that their claim—
“By this our position has been established—yes indeed; and every suspicion of tampering, alteration, or change in our Gospel and the other books now in our hands has been dismissed by his attestation of them”—
can be understood in different ways:
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If they mean that he confirmed what the earlier prophets had brought from Allah, then this is true.
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If they mean that he confirmed the religious law they continued to practice after his mission—despite its contradiction of his law—or that he sanctioned the innovations they introduced which the prophets, peace be upon them, had never brought, then this is false.
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If they mean that he ratified the very wording of the books now in our possession, namely the Torah and the Gospel, this is something a number of Muslims grant them, while most Muslims dispute it—even though the greater part of that wording is, in fact, conceded by the majority of Muslims.
As for their corrupting the meanings of the scriptures through interpretation and figurative exegesis, and for their replacement of its rulings—