The study aims to reveal the Qur'an's reminding and correcting role towards the beliefs and practices of the People of the Book, primarily through the example of bowing down in prayer. The study uses descriptive, historical, and comparative methods. The primary sources of the study are the exegetical and historical literature shaped around the holy books of Islam and Judaism. Today, Rabbinic Jews, who constitute the majority of Jews except Karaite and Samaritan groups, do not perform ruk & ucirc; (bow down) and sajda (prostrating) in their daily worship. In this study, the forms of bodily prayer performed by standing, bowing, prostrating, and kneeling belonging to the historical processes of the Jews are revealed by analyzing the Tanakh. In addition, in the Talmud, the second primary source of Rabbinic Judaism, the form of ruk & ucirc; in daily worship is identified. The Qur'an mentions the rituals of worship in the traditions of revelation. According to the commentaries, the Qur'an's address "bow down with those who bow down" was addressed to the Jews of the period. The Qur'an also states that the same address was made to Maryam. To reveal the relationship between these addresses and the worship of the Jews, the background of the verses and the reasons for their revelation are determined by historical and exegetical narrations. The Qur'an descended piecemeal to a cultural geography that was the source of previous revelation traditions. Twelve years of the descent process took place in Mecca, followed by ten years in Medina. This geography formed a background for the Qur'an with its beliefs, practices, and retrospective memory. There are more or less followers of the tradition of revelation based on Prophet Abraham and Prophet Moses in the region. Especially Medina is a settlement where Rabbinic Jews are predominant in population. However, the data from the early period of Islam reveal that they did not pay enough attention to their holy books and did not correctly implement the Sharia left by their prophets. The Jewish tradition in and around Medina is reflected in the Qur'anic revelation, primarily through the deeds of the Jews in the region. The Qur'an has frequently reminded us that it confirms the texts of the previous revelations, and at the same time, it has stated that it is the guardian over them. On the one hand, the Qur'an confirms the earlier revelations and reminds its followers of them; on the other hand, it corrects the wrong beliefs and practices of its followers. As the last link in the chain of revelation, essentially the same as the Torah and the Gospel, the Qur'an protects the previous links and keeps them in the chain by repairing the worn-out parts of these links. The essence of this chain is tawheed. According to this, Allah, the Creator and Lord of everything, who has no partner, is exclusive. He is on one side, and the created things on the other. The created beings pray to the Almighty, who created them with their minds, hearts, and tongues, and they worship Him with their bodies by standing, bowing, prostrating, and kneeling-sitting. On the one hand, bowing is abstract obedience and submission to Allah in the heart and mind. On the other hand, it is the concrete physical expression of obedience with a complete bowing behavior in prayer. As an element of daily worship, i.e., prayer, bowing is listed in the holy books among the acts of worship of the prophets to Allah.,It is understood from the Qur'anic verses and their interpretations that prayer was commanded to the prophets and their followers before the Prophet Mu- hammed and that the prophets and their followers performed it, but later on, the content and practice of the prayer became distorted. Ruku was one of the rites of prayer neglected by most of the People of the Book. Ruku is repeated thirteen times in the Qur'an in its verb and noun forms in ten verses. Of these, the address "bow down with those who bow down" in verse 43 of Surat al-Baqarah is addressed to the Jews. Because they neglected to bow in their prayers. Even today, the majority of Jews do not bow in their daily prayers, except for a partial bowing and swaying of the head. However, contemporary practices and even the post-Islamic period are beyond the temporal limits of this study. Our study focuses on pre-Islamic Jewish sources -the Tanakh and Talmud- and the early Islamic period. In Mecca, where the revelation to the Prophet Muhammed began, pagan Arabs were in the majority. There were a small number of monotheists called "hanif" and "raqi" (who bows down), and it is known that they prayed to face the Ka'ba. Pre-Islamic Arabs were familiar with prayer. The data obtained in this study suggest that daily worship with bow down and prostration was present in the historical process of the Jews, including the Rabbinic Jews, but that it was neglected over time. Prayer, zakat, and fasting are the basic acts of worship common to all revelation traditions.