In this summary, there is an effort to explain the concept of WORSHIP ONE and ONEness in Islam and Sikhism. Sikhism is the youngest of the world religions and the doctrines of a monotheistic religion founded in the Punjab area of India in the fifteenth century by Guru Nanak and combining elements of Hinduism and Islam. A Sikh believes (EK ONKAAR) there is only ONE God.IK ONKAAR the most significant word used in the Sikh teachings. But believe in ONE God in Sikhism is the same Muslim's believe? However, some believe that the first part of this statement of faith (La ilaha illa' Llah), expresses the absolute monotheism which is inherent in Islam “There is no god other than God." This is the essence of the Muslim profession of faith (shahadah). Pronouncement of the Islamic creed, the Shahadah, is the supreme religious act. Its mere recitation suffices for an entry into the "community of the believers." this is also rejection of polytheism, the destruction of idols, and the witness given to the ONE and unique God, the Lord and Creator of all that exists? (Mircea, Eliade, 1987: 26")

ONE of the topics worthy of research is the difference between WORSHIP and non- WORSHIP rulings in terms of inference and its form. In this essay, relying on the descriptive-analytical method, this issue has been investigated.The most important differences obtained are: the first rule  is a) being Shari'i of the nature, ruling and criterion of WORSHIP rulings, b) rationality of the nature, ruling and criterion of non-WORSHIP rulings  c) discovering the position of the Sharia from the nONE rejected Sire'  in WORSHIP rulings and not discovering his position from the nONE rejected Sire'  in non-WORSHIP d) the implication of  innocent Imam's  act on recommendation  in acts of WORSHIP and not implying recommendation in non-WORSHIP, the first rule is the  stability  of quantitative restrictions in acts of WORSHIP and the absence of such a rule in non-WORSHIPs, the first rule is the issuance in the place of expressing the position of the Sharia in acts of WORSHIP and the absence of the first rule in acts of nONE  WORSHIP, the first rule is non-generalization in acts of WORSHIP and the absence of the first rule of non- generalization in acts of nONE WORSHIP.

Monotheism in WORSHIP is ONE of the fundamental concepts in the realm of religious doctrines a defective or fault understanding of which will have a destructive effect on the solidarity of the Islamic community and also on the judgment about the doctrines of different clans and denominations of Muslims. The present article has concentrated on the exact and true explanation of this term. Also it did not miss to explain the reasons of monotheism in WORSHIP and it briefly indicated to this important issue. A full attention and contemplation on the definitions given by the lexicographers about the word of WORSHIP (Ibadah) and also the definitions given by the exegetes like Sheikh al-Toosi, al-Zamakhshari, Qurtubi and Fakhr al-Razi, proves that this kind of definitions are not exclusive and the conformation of their signification can never be undertaken to external instances. Beside the exoteric element of WORSHIP, what can complete the definition of monotheism in WORSHIP is to pay attention to the common motive of all monotheists and polytheists in the status of WORSHIP that is the extreme modesty and humility before an existence. This motive consists of the belief in the divinity of the object of WORSHIP that is to believe that the object of WORSHIP is the creator and sustainer of the existences and the determiner of the fate of the WORSHIPper.

Among the very significant principles and virtues emphasized in the religious teachings is that of chastity. In addition to the commands given with regard to observing chastity, Islamic precepts deal with the relation between chastity and other precepts in such a way that performing the latter would result in observing the former in both individual and social dimensions. While expounding essentials of chastity as well as its effects and consequences, various precepts that contain it are extracted and explained. The relation between chastity and religious precepts is either that of conditiONEd-by-something, or that of negatively conditiONEd, or that of unconditiONEd. Searching various jurisprudential chapters and different religious precepts, especially with regard to acts of WORSHIP, in such subjects as purification, prayers, pilgrimage, marriage, divorce, etc., we found no single case of the relation of negatively conditiONEd. On the other hand, so many instances of manifestations of chastity in the jurisprudential precepts can be found in different parts of jurisprudence, including those dealing with acts of WORSHIP, in which the condition of chastity is taken into consideration. Such cases are often those in which the difference between man and woman plays a role. Although some other religious precepts are void of manifestations of chastity, they are not void of necessity of observing chastity.

Bhakti or Devotional WORSHIP is a form of Vishnu thought that has its roots in the history of Hinduism. This ritual exists in various traditions and movements throughout the south and north India and it underwent numerous changes made by different theologians and philosophers. The elements of this form of religion and its effect could be studied and identified in Vedas, Upanishads, Bhagavatism, literature of epic era and other theologians, Sutras and eventually in thought of interpreters of mystical thought of Ramanuja and the other Vishnu theologians. In this paper, first we will discuss the signs of this way of rituals in various periods of the history of Hinduism and then we will show the complexity of philosophical thought and simplicity of thought based on Bhakti.

WORSHIPing, thanking and obeying the only Lord gives peace to the existence and personality of a believer and is ONE of the essential principles in the life of a believer and a Muslim. This research has studied the words of Imam Sajjad in the field of "WORSHIP" and strengthening the "powers of WORSHIP" by using the Sajjadiyyah as a guide and light of life. TThe purpose of the research is to examine the three basic questions of what, why and how to cultivate WORSHIP and strengthen the powers of praise from the point of view of Sahifa Sajjadiyeh and to propose a comprehensive model in this field. In this research, which is a basic descriptive-exploratory research, thematic analysis method was used to examine the model of religious education and strengthen the powers of praise and obedience. In order to collect and identify the themes related to WORSHIP and service, the theoretical bases of the experts were examined. Then, by fully studying Safiha Sajjadiyeh, related themes were extracted and coded. The findings showed that it is valuable to strengthen the powers of obedience and WORSHIP, which is in the direction of getting closer to God Almighty and God's pleasure, and is accompanied by qualities such as trustworthiness, knowledge, reason, and piety. The model obtained has 3 dominant themes, 17 inclusive themes, 23 organizing themes and 31 basic themes. According to the results of the research, it is suggested, in addition to paying attention to the dimensions of the cognitive aspect, by taking advantage of the emotional aspect of the teachers, from the beginning He drew a beautiful picture of religion and the duties of servitude and obedience for them, so that the passion and motivation of tending the duties and devotional rites of prayer, fasting... will be internalized in the children.

BACKGROUND AND OBJECTIVE: Maintaining physical and mental health is ONE of the main missions of life. Islam, as a religion aims to lead humans towards perfection, emphasizes bringing up children who are mentally healthy.METHODS: This study aims at analyzing the role of prayers in providing conditions leading to the treatment of depression. It uses descriptive library research methods and is based on Koranic verses, hadiths, psychology, analysis of documents, and other reliable sources.FINDINGS: The results of the study suggest that religious factors such as religious beliefs in general, belief in God, WORSHIP, and prayers can be effectively used in the prevention and treatment of mental problems.CONCLUSION: Concerning bringing up perfect human beings and saving them from depression and stress, Islam presents its teachings within prayers, WORSHIPs, and Koranic verses with a particular perspective towards human beings. Islam considers remembrance of God as a factor for the peace of mind and soul. It is worth mentioning that the Koranic verse, “Indeed remembering Allah pacifies hearts” confirms this conclusion.

Background and Aim: WORSHIP has an important place in Islam which, in addition to cultivating and purifying the soul of individuals, is also a factor in improving the social life of human beings. Islamic WORSHIP, by promoting the idea of people living well together, shows certain manifestations of biological ethics, some of which are mentiONEd in this study. Materials and Methods: Descriptive-analytical method is considered as the method of the present study, based on which by analyzing and interpreting verses and hadiths, as well as using related sources and articles in the field of WORSHIP and bioethics, to study the issue has been addressed. Findings: Bioethics in prayer promotes a culture of humility and modesty, politeness and decency, as well as an invitation to monotheism and unity, which ultimately leads to public peace; Fasting is a manifestation of patience, silence and patience in the face of society's challenges; Zakat, khums, almsgiving and endowment make economic and social moral reform their top priority, which, by rejecting materialism and promoting sound economic and social practices, become the banner of the struggle against oppression and the multiplication of wealth; Hajj is also a universal symbol for joining the boundless sea of truth and confronting the manifestations of Satan in different historical periods. Conclusion: Bioethics in Islam, as seen in its rulings, is not an individual matter and based on the separation of moral spheres from social spheres. Therefore, the set of rules of Islam and its WORSHIPs are presented in order to reform and promote bioethics, which both seek individual happiness and show us social reform as a means to achieve happiness. Introducing and identifying the moral aspects of WORSHIP as well as preventing the distortion of the religious teachings of Islam is an important part of the process of reconciling Islamic bioethics in society that should be given more attention.

The sacred places of WORSHIP constitute ONE of the fundamental topics among various religions. Explaining and analyzing the dimensions of the places of WORSHIP is always a matter of discussion from different aspects. The necessity and importance of the place of WORSHIP arises from the fact that, from the very beginning of life, man has always been trying to have a spiritual place for relation with the other world. These sacred places are discussed in different religions as centers of the universe and points of connection with God. Although different in their foundations, culture, worldview and doctrinal principles, Zoroastrianism and Buddhism have some commonalities in their moral teachings and rituals. The existence of the places of WORSHIP and their sanctity is considered among the common points in Zoroastrianism and Buddhism. In these two religions, the places of WORSHIP are sanctified because they are the locus for a sacred activity. Based on the root of this belief, only in the places of WORSHIP can man have a relationship with the other world, that is, the world of gods and ancestors. Zoroastrians and Buddhists perform their sacred rites and rituals in the places of prayer. In other words, Zoroastrians and Buddhists believe that performing sacred rituals, following the correct methods of spiritual guidance and training as well as transition from ONE status to another in spiritual life becomes possible in these sacred places of WORSHIP. In addition, the followers of the above-mentiONEd religions believe that ONE can experience less suffering and gain God’s satisfaction by attending the places of WORSHIP by presenting legal rulings to people. The research method used in this study is descriptive-analytical.

Dear Editor-in-Chief The Science Citation Index (SCI) is originally produced by the Institute for Scientific Information (ISI) and created by Eugene Garfield in 1960, which is now operated by Thomson Reuters. In 1995, the SCI was firstly introduced to China by Nanjing University, and has been considered a scientific, just and objective evaluation system for doctors and researchers since. However, based on the fact that China is ready to surpass the United States in high technology market share after nearly 30 years, the SCI itself has outgrown ONE of the most conflicting topics full of bipolar ratings among the academic society. The scientific circle of China began to call this phenomena "SCI-mania", "SCI-fever" or "SCI WORSHIP", some of whom even have concluded this as "pathological".