Perhaps Durkheim first introduced SOCIAL COHESION into sociology. He concluded the concept of SOCIAL COHESION from division of labor in SOCIAL system. Durkheim has formulated a particular analytical and conceptual system whose four sides are as follows: SOCIAL division of labor, collective conscience, SOCIAL COHESION, and law rights.On the other hand, the Holy Quran which takes care of SOCIAL COHESION chooses another point of departure for advancing its theory in this respect based on natural and genetic foundations instead of being based on shaking conventional ones. The Holy Qur’an believes that the most fundamental factor contributing to [SOCIAL] COHESION is divine religion which has natural and genetic origin. Furthermore, the Holy Qur’an mentions other SOCIAL and genetic components such as family and kinship relationships although none of these SOCIAL factors can be compared with the submission to Islam and belief in the One God. Using an analytical-descriptive approach, the present paper seeks to explore the concept of SOCIAL COHESION in the Holy Quran.

The current study aims to extract the components of Islamic SOCIAL action and compare it with identity styles. The method of this research is comparative and exploratory factor analysis and variance analysis have been used. "What are the components of Islamic SOCIAL action and its relationship with identity styles, what are the differences between them", are among the questions of this research. Data collection was done using questionnaires of Islamic SOCIAL actions (based on interpretation of verses and narratives) and identity styles questionnaires. The statistical population of this study is the students of Islamic Seminary and university in Qom, among whom 388 people were selected by available sampling method. The findings suggest that Islamic SOCIAL actions have four separate components (factors) among SOCIAL activists. Religious normativity, avoiding narcissism in SOCIAL relations, religion-oriented communication, and ethical boundary, finding were obtained from this structure. This structure of Islamic SOCIAL action in relation to the triple identity is such that informational and normative identity styles are not significantly different from each other, but each of them is significantly different from the avoidant identity style. That means that, people with informational and normative identity style show higher levels of Islamic SOCIAL actions and those with avoidant identity style have weak levels of Islamic SOCIAL action.

Dear Editor-in-Chief, Due to the nature of the measures needed to slow the pandemic of COVID-19, including prohibition of SOCIALly and/or culturally important events, such as weddings, funerals, and sporting events, etc., popular initiatives often arise during a disaster and in its recovery phase, especially in the absence of government assistance. Hurricane Katrina was a remarkable example of local and SOCIAL capital where people evacuated and responded in the absence of government participation and action. In the Christchurch earthquakes of 2010 and 2011, members of the community felt excluded from government interventions and took action. Thus, SOCIAL COHESION is an important resource for disaster recovery programs and an important component in each of the prognostic, acute, post-injury and recovery stages while it provides opportunities in recovery planning to identify and eliminate inequalities and can support the needs of people in the community. . .

The process of formation of sports action during the historical process as a SOCIAL reality of sports epidemic in the structure of different institutions of any society has become a powerful SOCIAL and cultural realist institution that plays a role in various SOCIAL, cultural, economic and political issues. It plays an outstanding role in different geographically SOCIALized environments, and individuals, whether formally or informally, form different groups to compete on the field. As well as being considered and considered as a SOCIAL phenomenon, sport has taken a prominent place in various local, national and global levels. Formation of boards, associations, institutions, unions and main and sub-committees in the SOCIAL system that deal with the issue of sports, whether cognitive or behavioral, in order to support sports activities, at the local, national and global levels, and in Formal and informal, in order to converge, local and national COHESION work both at the level of small groups and at the level of large groups, among which intra-group and extra-group COHESION are very important in advancing the goals of the SOCIAL system and Culture is a sport.

The particular character of SOCIAL COHESION is its collective nature which solidarity is the guarantor of their unity. For this reason, forms of correlation depend on different kinds of community. In different circumstances, COHESION is determined by external variables. This research evaluates the virtual SOCIAL networks.The method is documentary and survey and statistical population consists of 15000 Payam-e Noor University students in Ardabil. To obtain the sample, Cochran formula is used. The sample size is 250 people. The unit of analysis in this study is individual. In this study, disproportionate stratified cluster sampling method is used. The findings of this study indicate that the correlation between student SOCIAL COHESION who use SOCIAL networks is significant and t=-2.003. The exchange of information without censorship hypothesis is confirmed with 0.279 coefficients. In the use of SOCIAL networks hypothesis correlation with 0.306 is confirmed. The cultural interaction hypothesis is confirmed by correlation 0.322. In hypothesis two groups of users of SOCIAL networks no significant differences are observed between their SOCIAL COHESION. The hypothesis of SOCIAL and cultural interaction with the characters, there is no significant difference. There is no significant difference in students' interactions inside and outside the country.