.....The Jews of Medina were avowed critics of Muhammad(peace be upon him), and would drilled him with questions about his prophethood whenever they had the chance, "The Jews used to annoy the Apostle
with all kinds of questions" (Ibn Ishaq, Sirah)
eg. "While the Prophet(peace be upon him) was reclining on a palm tree, some Jews passed by. They talked among themselves: Let's ask him about the spirit" (Sahih Bukhari)
The Jews even asked him about the story of the Seven Sleepers, and ALLAH answered with one whole chapter -"The cave".
Yet there's not a single report of the contemporary Jews rebuking prophet Muhammad( peace be upon him) for the notion that Jews call ezra son of god.
But we do have a hadith quoting the prominent Jews of Medina as saying "How could we follow you when you have forsaken our qiblah and does not consider Ezra as a son of God?
" (Tabari, Tarikh)
it should be noted that the verse says "these are the words of their mouths" so it's not written in their scriptures they must have said that but it wasn't written down in their holy books.the verse doesn't explicitly imply that Jews worship Ezra, but actually translates as "The Jews SAY Ezra is a son of God".
let's see who is Ezra and how he was elevated to a status where he was considered by some Jews as "son of god "
Also interesting is Dr. Muhammad Mohar Ali's comments on this issue:
Of course there is no evidence in the extant Old Testament about it; but the Qur'an was not referring to what is written in the Old Testament about 'Uzayr but to the belief and assertion of some of the Jews of the time who regarded 'Uzayr as the son of God.
In fact the 'ayah in question, 9:30, starts with the expression: "And the Jews say". The commentator Al-Baydawi, to whome Watt refers a number of times in his book, (fn. Watt, Muhammad's Mecca, 108, note 2 to Chapter 1 and notes 2 and 10 to Chapter III) makes it clear with reference to this 'ayah that because the Old Testament was given its present form by 'Uzayr, many of the Jews of the time considered him a "son of God" and that specifically at Madina there was a group of Jews who held that belief.
Al-Baydawi futher points out that the 'ayah in question was read out and recited as usual but no Madinan Jew came forward with a contradiction (fn.Al-Baydawi, Tafsir, I, second Egyptian impression, 1968, p. 412).
It is to be noted that this 'ayah is unanimously regarded as Madinan. Hence the silence of the Jews of the place on the matter is suggestive enough, particularly as they were avowed critics of the Prophet.
Not only Al-Baydawi but also other commentators mention that the 'ayah refers to the views of a particular group of the Jews.
For instance, Al-Tabari bives a number of reports together with their chains of narrators specifically mentioning the leading Jews of Madina who considered Uzayr a son of God. The most prominent of those Jews were Finhas, Sullam ibn Mishkam, Nu'man ibn Awfa, Sha's ibn Qays and Malik ibn al-Sayf (fn. Al-Tabari, Tafsir, XIV, 201-204). Similarly, Al-Qurtubi mentions the same fact and the same names adding that the expression "the Jews" occuring at the beginning of the 'ayah means "some particular Jews", just as the expression "people told them" (qala lahum al-nas) means not all the people of the world but some particular people. He further says that the Jewish sect who held that 'Uzayr was God's son had become extinct by his (Al-Qurtubi's) time
(fn. Al-Qurtubi, Tafsir, Pt. VIII, 116-117). (Muhammad Mohar Ali, The Qur'an and the Orientalists, Jam'iyat 'Ihyaa' Minhaaj Al-Sunnah 2004, p. 66)
In his response to Ezra divine sonship, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
“Ever since then, Ezra has been venerated to such a degree that his verdicts on the Law of Moses have come to be regarded by the Talmudists as being practically equivalent to the Law itself, which, in Qur’anic ideology, amounts to the unforgivable sin of shirk inasmuch as it implies the elevation of a human being to the status of a quasi-divine law-giver and the blasphemous attribution to him—albeit metaphorically—of the quality of “sonship” in relation to God.
Compare in this connection Exodus 4:22-23 (“Israel is My son”) or Jeremiah 31:9 (“I am a father to Israel”): expressions to which, because of their idolatrous implications, the Qur’an takes strong exception.”
(Muhammad Asad, The Message of the Qur’an. Gibraltar: Dar al-Andalus, 1980, pp. 262-263).