in this post, we will talk about the acceptance of great deobandi scholar mohammad anwar shah  kashmiri

he accepted that there has been tehreef in quran

and this can be found in his work; faiz-ul-bari ala sahih-ul-bukhari, vol 3, page 395, book of shahdat; published in india

however, it is vol 4, page 98, book of shahadat, chapter 29, published by dar-ul-kutb ilmia, lebanon

he said:-

واعلم أنَّ في التحريف ثلاثةُ مذاهبَ: ذهب جماعةٌ إلى أن التحريفَ في الكتب السماوية قد وقع بكُلِّ نحو في اللفظ والمعنى

جميعًا، وهو الذي مال إليه ابنُ حَزْم؛ وذهب جماعةٌ إلى أن التحريف قليلٌ، ولعلَّ الحافِظَ ابنَ تيميةَ جنح إليه؛ وذهب جماعةٌ إلى

إنكارِ التحريف اللفظي رأسًا، فالتحريفُ عندهم كلُّه معنوي. قلت: يَلْزَمُ على هذا المذهب أن يكونَ القرآنُ أيضًا مُحرَّفًا، فإِنَّ

التحريفَ المعنويِّ غيرُ قليل فيه أيضًا، والذي تحقَق عندي أن التحريفَ فيه لفظيُّ أيضًا، أما إنه عن عمد منهم، لمغلطة. فا تعالى

أعلم به

he said:-

know that there are three opinions regarding tehreef; one group says that there is tehreef in the books of skies (that is, religious books) in words and in meanings both; this is what ibn hazm tilted to. the other said that there is little tehreef; and i guess that hafiz ibn taimiyya tilted to this; and the third group rejected the notion of tehreef in words and they said it is all in meaning; i say: this makes it must that it should be the case with quran as well, as there is already lots of tehreef in the meaning but my research says that there is tehreef in the words as well; now allah knows well if it was intentional or by mistake.