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I finished M. Bar-Asher, Les Juifs dans me Coran, a masterfully written & compendious collection of existing scholarship. He does not propose new ideas but presents existing theories and studies on Jews and the Quran well. @AlbinMichel Among his insights are: 
The term banū isrā’īl is positive hardening back to biblical/post biblical peoples. The term yahūd is perforation referent to Jewish interlocutors of Muhammad in 7th C Hijaz.
The Q venerates the Hebrew & Christian biblical traditions on the one hand, but undermines the authenticity of its transmission (& editing?), ie. tahrīf (Q 5:13)
Bar-Asher rightly concludes that the Q is fundamentally “ambivalent” about the “people of the book”, both Jews and Christians. Interestingly, unlike other aurhirs, he cites the centrality of their venerating ‘Uzayr (Ezra?) & Jesus as sons of God for the Q’s pessimism (Q 9:30)
There are two main flaws with this otherwise great book: (1) its exclusive reliance on Tafsir & later Islamic narrative. (2) he draws useful parallels between Hebrew grammar & rabbinic tradition & completely leaves out Syriac, CPA, JPA (citing only J. Wiztum)
Where Bar-Asher falls short on Qur’anic studies he shines brightly on Shi’a studies, asserting in great detail how (messianic?) rabbinic Judaism served as a “blueprint” for early Shi’i Islam—a very enjoyable read!
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