The Quran presents Christians and Jews with two competing descriptions that cannot be honestly flattened into one simple category. On the one hand, it calls them “People of the Book,” meaning communities connected with earlier written revelation. On the other hand, it repeatedly accuses them of unbelief, distortion, rebellion, and rejection of Muhammad, and in several passages speaks of divine curse or severe judgment against them. Therefore, the real question is not whether the Quran ever grants Jews and Christians a recognized religious status. It does. The real question is whether that status protects them as faithful worshipers of the true God while they remain Jews and Christians in their own biblical convictions. The answer is no. In Quranic thought, the label “People of the Book” grants a limited historical and legal category, not full approval before God.

This issue matters because modern presentations of Islam often emphasize only the friendlier language. They point to the phrase “People of the Book” and claim that Islam honors Christians and Jews as fellow believers in the same God. Yet the Quran’s own argument is sharper. It recognizes that Jews and Christians possess earlier Scriptures, while also insisting that they must accept the Quran and Muhammad. When they refuse, the Quran’s tone becomes condemnatory. The result is a religious category that is both privileged and condemned: privileged when compared with pagans and idol worshipers, condemned when compared with Muslims who accept Muhammad’s claims.

For Christians, this matter must be judged by Scripture, not sentiment. The Bible teaches that Jehovah has spoken finally and decisively through His Son. Hebrews 1:1-2 says that God spoke long ago through the prophets, but in the last days He has spoken through His Son. That means any later religious claim that denies the Son, denies His sacrificial death, denies His resurrection meaning, or revises the apostolic gospel cannot be accepted as a continuation of biblical revelation. Galatians 1:8 warns that even if an angel from heaven proclaims a different gospel, that message is to be rejected. This is directly relevant because Islamic tradition claims that Muhammad received revelation through an angel, while that message denies central truths revealed through Christ and His apostles.

The Meaning of “People of the Book” in the Quran

The expression “People of the Book” refers especially to Jews and Christians because they are associated with previous revelation: the Torah, the Psalms, and the Gospel. This category acknowledges that Judaism and Christianity are not viewed in the Quran exactly like Arabian polytheism. Jews are connected with Moses and the Torah; Christians are connected with Jesus and the Gospel. For that reason, the Quran often addresses them as communities already familiar with revelation, prophets, commandments, and final judgment. This is why studies such as What is the Quran? are essential for understanding the Quran’s self-presentation as a later religious text claiming to confirm and correct what came before it.

The problem appears immediately when the Quran claims to honor earlier revelation while correcting the central doctrines of that revelation. The Bible presents Jesus as the Son of God, the promised Messiah, the Word who was with God, and the one through whom salvation is given. John 1:1 identifies the Word as divine. John 1:14 says the Word became flesh. John 20:28 records Thomas addressing the risen Jesus as “My Lord and my God.” Acts 4:12 teaches that salvation is found in no one else. The Quran, however, rejects the Sonship of Christ, rejects the crucifixion as Christians understand it, and rejects the worship of Christ. Therefore, when the Quran calls Christians “People of the Book,” it does not mean Christians are right to believe what the New Testament teaches about Jesus.

The Quranic category also places Jews under pressure. It recognizes Moses and the Torah but rejects Jewish refusal to accept Muhammad as a prophet. From the Quranic standpoint, a Jew who remains faithful to the Torah while rejecting Muhammad is not treated as a faithful servant of God, but as someone resisting the final messenger. This is the central tension. The Quran honors the existence of earlier revelation, but it does not honor Jews and Christians who continue to interpret their Scriptures according to their own written texts rather than according to Muhammad’s later claims.

Romans 3:1-2 gives the biblical perspective on Israel’s unique privilege: the Jews were entrusted with the oracles of God. That statement honors Jehovah’s historical work through Israel without requiring acceptance of a later Arabian prophet. Likewise, Second Timothy 3:16-17 teaches that all Scripture is inspired of God and equips the man of God fully. The Christian does not need the Quran to complete Scripture because the inspired biblical canon already supplies divine teaching, correction, discipline, and instruction in righteousness.

The Quran’s Affirming Language Toward Jews and Christians

Several Quranic passages speak positively, or at least respectfully, of Jews and Christians. Some passages acknowledge that among the People of the Book are upright individuals who recite revelation, worship, and do good. Other passages command Muslims to argue with the People of the Book in a better manner, except those who act unjustly. Still other passages refer to the Torah and Gospel as prior revelation. These statements are why Muslim apologists often claim that the Quran honors the Bible and the communities attached to it.

Yet this affirming language must be read carefully. The Quran does not tell Jews to remain Jews according to the Hebrew Scriptures, nor Christians to remain Christians according to the Greek New Testament. It calls them to recognize Muhammad. The Quran’s respect is conditional and subordinate. Jews and Christians are recognized as recipients of earlier revelation, but their continued religious identity is acceptable only when reinterpreted under Islam. In other words, the Quran does not allow a Christian to say, “I follow Jesus as the Son of God, crucified and raised for salvation, and therefore I do not accept Muhammad.” That Christian confession places him under Quranic condemnation.

This is where the question addressed in Do the Quran and Muhammad Affirm or Reject the Bible? becomes unavoidable. The Quran refers to the Torah and Gospel, but the Bible we possess teaches doctrines the Quran denies. If the Torah and Gospel were truly from God and still accessible in Muhammad’s day, then rejecting their central doctrines is not confirmation. It is contradiction. If Muslims answer by claiming the Bible was corrupted, they face another difficulty: the Quran itself speaks to Jews and Christians as though they possess meaningful revelation and are accountable to it. The New Testament manuscript tradition, addressed in Textual Criticism of the New Testament, also refutes the idea that the Christian Scriptures disappeared and were replaced by a hopelessly corrupted text.

The Bible’s own view is far more coherent. John 5:39 records Jesus saying that the Scriptures bear witness about Him. John 5:46-47 says that Moses wrote about Him, and that disbelief in Moses’ writings leads to disbelief in Jesus’ words. Luke 24:44 says that the Law of Moses, the Prophets, and the Psalms point to Christ. This means the Old Testament moves toward Christ, not toward Muhammad. The apostolic gospel is the fulfillment of the Hebrew Scriptures in Jesus, not a temporary religious stage later corrected by Islam.

The Quran’s Condemning Language Toward Jews and Christians

The Quran also contains severe condemnations of Jews and Christians. It accuses some of concealing truth, distorting words, rejecting signs, taking religious leaders wrongly, exaggerating about Jesus, and refusing Muhammad. Some passages speak of curse, wrath, humiliation, or severe punishment. Christians are condemned for confessing Jesus as the Son of God and for doctrines associated with His divine identity. Jews are condemned for rejecting messengers and for covenant unfaithfulness as the Quran defines it. Therefore, the Quranic view is not merely “Jews and Christians are People of the Book.” It is “Jews and Christians are People of the Book who are guilty unless they submit to the Quran’s message.”

This is clearest in passages where Christians are condemned for beliefs that come directly from the New Testament. The New Testament identifies Jesus as the unique Son of God. Matthew 16:16 records Peter’s confession: “You are the Christ, the Son of the living God.” John 3:16 says God gave His only Son. First John 2:22-23 teaches that the one who denies the Father and the Son is antichrist, and that whoever denies the Son does not have the Father. These passages are not late corruptions of Christianity. They are core apostolic teaching. When the Quran condemns Christians for confessing the Son, it condemns Christians precisely for believing what Scripture reveals.

The same point applies to the death of Christ. First Corinthians 15:3-4 says Christ died for our sins according to the Scriptures, was buried, and was raised on the third day according to the Scriptures. Romans 5:8-10 connects Christ’s death with reconciliation. First Peter 2:24 says He bore sins in His body. Islam’s denial of Christ’s sacrificial death is therefore not a minor disagreement. It strikes at the center of the gospel. A religion that denies Christ’s sacrifice denies the means by which sinners are reconciled to Jehovah.

The Quran’s condemnation also includes legal and social consequences in Islamic thought. Jews and Christians historically received the status of protected but subordinate communities under Islamic rule when they submitted to Muslim authority and paid the required tax. This was not equality in the biblical sense of shared standing before God, nor was it the New Testament pattern of persuasion through preaching. It was a religious-political status grounded in Islamic law. The Quran’s recognition of Jews and Christians did not grant them freedom to reject Muhammad as faithful servants of God.

The Problem of Confirmation and Contradiction

Islam often claims that the Quran confirms previous Scripture. This claim is central to the Quran’s authority, because if it contradicts the Torah, the Prophets, and the apostolic writings, it cannot be from the same God who inspired them. The issue is treated directly in The Quran—Confirmatory of Previous Scripture?. Confirmation means agreement with what God has already revealed. It does not mean praising earlier books in one sentence and overturning their central doctrines in the next.

The Bible gives a clear standard for later religious claims. Deuteronomy 13:1-4 warns Israel not to follow a religious figure who leads people away from Jehovah, even if signs are claimed. Deuteronomy 18:20-22 warns against the prophet who speaks presumptuously. Isaiah 8:20 says that teaching must agree with the law and the testimony. In the New Testament, Galatians 1:8-9 rejects any different gospel, even if presented with heavenly authority. First John 4:1-3 commands Christians to examine spirits by their confession concerning Christ. These passages provide a biblical framework for evaluating Islam: the question is not whether Islam uses biblical names, but whether it agrees with biblical revelation.

The contradiction is concrete. The Bible says Jesus is the Son; the Quran denies divine Sonship. The Bible says Jesus died by crucifixion; the Quran denies the crucifixion in the Christian sense. The Bible says salvation is through Christ’s sacrifice; the Quran places final standing before God within a framework of submission, deeds, mercy, and judgment without the biblical ransom sacrifice as the sole basis of reconciliation. The Bible says the apostolic gospel was publicly proclaimed, written, circulated, copied, and defended in the first century C.E.; Islam arises centuries later and revises that message.

This is not a small interpretive difference. It is the difference between biblical Christianity and another gospel. Second Corinthians 11:4 warns about receiving another Jesus, another spirit, and another gospel. The Quran’s Jesus is not the Jesus of the New Testament. The Quranic Jesus is a prophet who points away from Christian confession. The biblical Jesus receives honor, forgives sins, accepts worship, gives eternal life, dies sacrificially, and rises bodily. John 5:23 says all should honor the Son just as they honor the Father. A religious system that refuses that honor does not continue biblical faith.

Are Christians and Jews “Cursed Enemies” in the Quran?

The phrase “cursed enemies” must be handled with precision. The Quran does not describe every Jew and Christian in every passage with the same words. It contains both recognition and condemnation. However, it does speak of curse and divine rejection in relation to certain Jews and Christians, especially those who reject Muhammad, deny the Quran’s claims, or hold doctrines Islam rejects. Therefore, the honest answer is that the Quran gives Jews and Christians a recognized status as People of the Book, while also placing them under condemnation when they remain faithful to their own Scriptures against Islam.

This creates a double message. Jews and Christians are nearer to Muslims than idol worshipers because they possess earlier revelation. Yet they are also treated as guilty for not accepting Muhammad and the Quran. Christians are especially condemned for confessing Jesus as Son of God and for honoring Him in ways the Quran rejects. Jews are condemned for unbelief toward messengers and for not accepting Muhammad’s claim. The Quran therefore does not merely say, “You have a book.” It says, “You have a book, and you must accept the Quran’s correction of what you believe that book teaches.”

From the Bible’s standpoint, this accusation must be rejected. Christians do not reject Muhammad because they despise Arabs, Muslims, or sincere religious devotion. Christians reject Muhammad’s prophetic claim because Scripture has already revealed the gospel through Christ and His apostles. Jude 3 speaks of the faith delivered once for all to the holy ones. The expression “once for all” rules out a later contradictory revelation. When the New Testament was completed in the first century C.E., Christians possessed the apostolic teaching necessary for faith and life. No seventh-century correction was needed.

The Christian response must also reject hatred toward Muslims. Matthew 5:44 commands love for enemies and prayer for persecutors. Romans 12:18 says to be peaceable with all men as far as possible. Second Timothy 2:24-25 says the Lord’s servant must not be quarrelsome but must instruct with gentleness. Christian apologetics must be firm without malice. The issue is truth, not personal hostility. Muslims are people made in God’s image, and they need the same gospel every sinner needs: reconciliation with Jehovah through Jesus Christ.

Why “People of the Book” Does Not Mean Shared Salvation

Many modern religious discussions treat “People of the Book” as though it means Jews, Christians, and Muslims are all walking different paths to the same final approval. That is not the Quran’s view, and it is certainly not the Bible’s view. The Quran calls Jews and Christians to accept Islam. The Bible calls all people, including Jews and Gentiles, to come to the Father through the Son. John 14:6 records Jesus saying that no one comes to the Father except through Him. Acts 4:12 says there is no other name under heaven given among men by which we must be saved.

The New Testament does not teach that possession of Scripture automatically saves. Many Jews in Jesus’ day had the Hebrew Scriptures and still rejected the Messiah to whom those Scriptures pointed. Romans 10:1-4 says Paul desired the salvation of Israel, while also explaining that Christ is the goal of the Law for righteousness to everyone who believes. Likewise, a person can possess a Bible, read it, and still reject its message. The issue is not merely having a book, but responding rightly to Jehovah’s revelation in Christ.

This matters for evaluating Islam’s category. Even if the Quran calls Christians and Jews People of the Book, that title does not mean they are accepted while believing their own Scriptures. Islam requires them to reinterpret their Scriptures through the Quran. Biblical Christianity requires every religious claim to be judged by the inspired Scriptures already given. These two positions are mutually exclusive. Either the Bible’s gospel is true, or the Quran’s correction is true. They cannot both be true because they make opposite claims about Jesus, His death, His identity, and the way of salvation.

The article Do Christians and Muslims Worship the Same God? addresses this same divide at the level of God’s identity. The God of the Bible is the Father who sent the Son and whose will is revealed by the Holy Spirit through the inspired Word. Islam denies the Father-Son relationship and rejects the biblical identity of Christ. A generic claim to monotheism does not erase those differences. James 2:19 says even the demons believe that God is one, yet that bare monotheistic fact does not make them worshipers of Jehovah.

The Quran’s Shifting Tone and the Issue of Abrogation

The Quran’s statements about Jews and Christians vary in tone. Some sound conciliatory; others sound severe. Muslim interpreters often address this through context, chronology, and abrogation. Abrogation is the doctrine that later revelation can supersede earlier revelation. This issue is examined in The Quran’s Abrogation Doctrine. The practical result is that a reader cannot simply quote a pleasant passage about the People of the Book and claim it represents the whole Quranic view.

This matters especially when discussing religious liberty and treatment of non-Muslims. A passage urging better argument with the People of the Book does not erase passages commanding struggle against them until they submit under Islamic rule. A passage acknowledging sincere worship among some People of the Book does not erase passages condemning Christians for confessing Jesus as the Son of God. The Quranic picture must be read as a whole, and the whole is not religious equality. It is Islamic supremacy over earlier communities that must accept Muhammad or live under condemnation.

Biblical fulfillment is different from Quranic abrogation. Jesus fulfilled the Law and the Prophets, as Matthew 5:17 states. Fulfillment means the earlier revelation reached its intended goal in Christ. The sacrifices, priesthood, temple, Passover, and covenant arrangements were not divine mistakes. They prepared Israel to understand sin, holiness, atonement, and the Messiah. Hebrews 10:1 says the Law had a shadow of the good things to come. A shadow is not an error; it points to the substance. Christ is that substance.

The Quran’s difficulty is not that it introduces later fulfillment. It introduces contradiction. It does not say, “The sacrifices pointed to Christ’s sacrifice.” It denies the very event by which the New Testament says salvation was accomplished. It does not say, “The Son fulfilled the promises to David.” It denies the divine Sonship that defines Jesus’ identity. It does not say, “The Gospel has reached its goal.” It says Christians have misunderstood or distorted the very truths the apostles preached. That is not biblical fulfillment. It is rejection of apostolic Christianity.

The Bible’s View of Jews and Christians

The Bible does not divide humanity according to the Quranic category of People of the Book. It speaks of Israel, the nations, the congregation of Christ, unbelievers, believers, and all mankind under sin. Romans 3:9 says both Jews and Greeks are under sin. Romans 3:23 says all have sinned and fall short of the glory of God. That means Jews do not possess salvation merely by having the Torah, and Gentiles do not possess salvation merely by being religious. All need redemption through Christ.

At the same time, the Bible honors Jehovah’s historical dealings with Israel. Romans 9:4-5 speaks of Israel’s adoption, glory, covenants, giving of the Law, worship, promises, patriarchs, and the Messiah according to the flesh. This is not hostility toward Jews. It is recognition of God’s real work in history. Yet Romans 11 also explains that unbelief regarding Christ has serious consequences, and that Gentile Christians must not become arrogant. The Bible’s view is neither Islamic subordination nor modern sentimental pluralism. It is covenantal, historical, and centered on Christ.

Christians are those who belong to Christ through faith, repentance, and obedience to the gospel. Acts 11:26 says the disciples were first called Christians in Antioch. The name is tied to discipleship, not ethnicity or inherited culture. A Christian is not merely a “person of a book” but a disciple of the living Christ, whose teaching is preserved in the inspired Scriptures. John 8:31 says that those who remain in Jesus’ word are truly His disciples. Remaining in His word excludes accepting a later message that denies His identity and His sacrifice.

The Holy Spirit’s role is also important. Second Peter 1:20-21 teaches that prophecy did not originate from human will, but men spoke from God as they were moved by the Holy Spirit. The Spirit-inspired Word is the guide for Christian belief. The Christian does not need later alleged revelation to reinterpret Christ. The apostolic writings already explain who Jesus is, why He died, what His resurrection means, and how sinners are reconciled to Jehovah.

Why the Charge of Biblical Corruption Fails

Muslim apologetics often answers Christian objections by saying that Jews and Christians corrupted their Scriptures. This claim creates more problems than it solves. If the Torah and Gospel were already corrupted before Muhammad, then the Quran’s appeals to them become confusing. Why tell the People of the Book to uphold what they possess if what they possess is unusable? If the corruption happened after Muhammad, then the manuscript evidence refutes that claim, because biblical manuscripts from before and around the rise of Islam already contain the same central doctrines Christians affirm today.

The reliability of the biblical text is not blind assertion. It rests on manuscript evidence, ancient versions, quotations from early Christian writers, and the careful work of textual criticism. The Reliability of the Bible as the Word of God addresses the strength of this evidence. Textual variants exist because manuscripts were copied by hand, but variants do not erase the gospel. The deity of Christ, His sacrificial death, His resurrection, salvation through Him, and the authority of Scripture do not hang on one late manuscript or one disputed line.

The New Testament was written in the first century C.E., within the lifetime of eyewitnesses and their close associates. Luke 1:1-4 explains that Luke investigated matters carefully from those who were eyewitnesses and servants of the word. First Corinthians 15:3-8 preserves early resurrection proclamation and names witnesses. Second Peter 3:15-16 refers to Paul’s letters as Scripture. These are not the marks of a message lost for six centuries and then corrected by a later prophet. They are the marks of public apostolic proclamation preserved in writing.

If the Quran’s criticism of Christians depends on the claim that Christians abandoned the true Gospel, then the burden rests on Islam to identify when, where, how, and by whom the apostolic gospel was replaced. The manuscript record does not support such a claim. The early Christian writings do not support it. The internal coherence of the New Testament does not support it. The Bible’s message about Christ is not a medieval invention; it is the apostolic faith.

The Apologetic Answer to the Quran’s Category

The Christian answer to the Quran’s “People of the Book” category is straightforward. Christians accept the honor of possessing Scripture, but reject the Quran’s authority to redefine Scripture. Christians gladly affirm that Jehovah revealed Himself through Moses, the Prophets, Christ, and the apostles. Christians deny that Muhammad was sent by Jehovah because his message contradicts what Jehovah already revealed. The issue is not whether the Quran mentions biblical persons. It does. The issue is whether it tells the truth about them. On the decisive matters, it does not.

A concrete example is Abraham. Islam often presents Abraham as a proto-Muslim whose true religion is neither Jewish nor Christian. The Bible presents Abraham as the recipient of Jehovah’s covenant promises, with the messianic line moving through Isaac and Jacob. Genesis 12:3 says all families of the earth would be blessed through Abraham. Genesis 17:19 identifies Isaac as the covenant son through whom the covenant would continue. Galatians 3:16 explains that the promise ultimately points to Christ. Therefore, Abraham cannot be detached from the biblical covenant line and remade into a witness for Islam.

Another concrete example is Jesus. The Quran honors Jesus as Messiah in name, but empties that title of its biblical meaning. In the Bible, the Messiah is the Davidic King, the suffering servant, the Son of Man, the Son of God, and the one whose sacrifice brings forgiveness. Isaiah 53:5 speaks of the servant being pierced for transgressions. Daniel 7:13-14 presents the Son of Man receiving dominion and service from all peoples. Matthew 26:63-64 connects Jesus directly with this Son of Man figure. The Quran’s Jesus does not fulfill this biblical profile because Islam rejects the very truths that define the Messiah’s saving work.

A third example is the Gospel. In the New Testament, the Gospel is not a lost book allegedly given to Jesus and later replaced by Matthew, Mark, Luke, and John. The Gospel is the good news about Jesus Christ: His identity, His sacrificial death, His burial, His resurrection, His exaltation, and His coming kingdom. Mark 1:1 speaks of the gospel of Jesus Christ. Romans 1:1-4 connects the gospel with God’s Son, descended from David and declared Son of God in power by resurrection. First Corinthians 15:1-4 defines the gospel around Christ’s death and resurrection. Islam’s idea of the Gospel does not match the New Testament’s own definition.

Christian Conduct Toward Muslims, Jews, and All Opponents

A faithful Christian response must be both doctrinally firm and morally upright. The Christian must not imitate harshness, hatred, or mockery. First Peter 3:15 says Christians must make a defense with gentleness and respect. Colossians 4:5-6 says speech should be gracious, seasoned with salt. Second Corinthians 10:4-5 says the Christian’s weapons are not fleshly but aimed at overturning false reasoning and bringing thoughts into obedience to Christ. This means Christian apologetics addresses ideas, doctrines, and claims without demeaning people.

The Christian also must not pretend that doctrinal differences are unimportant. Love does not require silence about error. Jesus corrected false worship in John 4:22 when He told the Samaritan woman that salvation is from the Jews. Paul reasoned from the Scriptures in Acts 17:2-3, explaining and proving that the Christ had to suffer and rise from the dead. Apologetic reasoning is an act of neighbor love when it points people away from falsehood and toward Christ.

Christians should speak honestly to Muslims: the Quran gives Jews and Christians a recognized status, but it does not approve biblical Christianity. It condemns the Christian confession of Jesus as the Son of God and rejects His sacrificial death. Therefore, the Quran’s category of People of the Book is not a bridge into shared salvation. It is an Islamic category that places Christians under obligation to abandon essential Christian truth. A Christian cannot accept that obligation without denying Christ.

Christians should also speak honestly to Jews: the Hebrew Scriptures point to the Messiah, and the Messiah is Jesus. The Christian disagreement with Judaism is not the same as Islam’s disagreement with Judaism. Christianity arises from the Hebrew Scriptures and the fulfillment of Jehovah’s promises in Christ. Islam comes later and revises both Jewish and Christian claims. The apostolic message is not a rejection of the Old Testament but its fulfillment in the Messiah.

The Final Biblical Measurement

The Quran’s view of Christians and Jews is neither simple respect nor simple hostility. It is conditional recognition joined to doctrinal condemnation. Jews and Christians are “People of the Book” because they are connected with earlier revelation. Yet they become condemned communities when they refuse Muhammad and continue confessing what their Scriptures teach. The phrase “People of the Book” therefore does not mean that the Quran approves Jews as faithful Jews or Christians as faithful Christians. It means they stand in a special category under Islam, a category that still requires submission to the Quran.

The Bible gives Christians no permission to accept that framework. The Father has revealed Himself through the Son. The Son has accomplished salvation through His sacrifice. The Holy Spirit inspired the Scriptures that faithfully preserve this truth. The apostolic gospel was delivered once for all to the holy ones. Any later message that denies the Son, denies His sacrifice, denies the apostolic gospel, and demands reinterpretation of Scripture must be rejected.

The Christian answer is therefore clear. Christians and Jews are not merely “People of the Book” in the Quranic sense, because that phrase is controlled by Islam’s later claims. Christians are disciples of Christ, bound to the inspired Word of God, obligated to proclaim the gospel, and required to measure every religious claim by Scripture. The Quran’s recognition of earlier revelation cannot overcome its contradiction of that revelation. Its respectful language cannot erase its condemnations. Its appeal to the People of the Book cannot stand when it denies the Lord to whom the Book bears witness.

You May Also Enjoy

Islam 1800s–Present: Colonial Humiliation, Revival of Jihad, and the Unfinished War

About the Author

CLICK LINKED IMAGE TO VISIT ONLINE STORE

CLICK TO SCROLL THROUGH OUR BOOKS