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Van Leeuwen's (2008) discourse-semantic approach is a method of discourse analysis that, employing socio-semantic categories and emphasizing the importance of social actors in discourse, investigates the hidden layers of language in both oral and written texts, revealing the underlying relationships within each discourse. In Van Leeuwen's (2008) method, anyone playing a role in the discourse is considered a social actor. This branch of analysis can find a special place in Quranic studies; for, upon reflection on certain Quranic narratives, it becomes evident that these texts, overtly and covertly, contain many of these discourse systems. This research aims to analyze the discourse system of Surah Yūsuf using a descriptive-analytical method, employing the socio-semantic components of Van Leeuwen's (2008) analytical model. Given that the Surah Yūsuf, while narrating a concise account of the life of Prophet Yūsuf, features significant social actors and noteworthy speech acts, a discourse analysis using Van Leeuwen's theory reveals beneficial insights that enhance the wonder of this heavenly book.  Studies show that in this Surah, discourse components based on overtness (frequency 758) have a higher frequency compared to those based on covertness (frequency 322). This signifies that God, in a stylistic innovation, familiarizes the audience with the names of individuals, groups, places, and times in which social actors play active roles.  Furthermore, role attribution (frequency 195), reference type specification (frequency 302), and nature specification (frequency 88) show the highest representation in the various overt expressions of social actors in this Surah

One of the most important structural studies is the examination of narrative techniques in the Quranic stories with the aim of showing the quality of the visual layers. To achieve this type of research, various models and methods are used. One of the interdisciplinary models is dramaturgy. Dramaturgy, as a theatrical function, seeks synergy within the text and displays actions to influence the audience and answer their potential questions; likewise, the audience's confrontational or interactive feelings with the work and structured analyses of the artistic work aim to determine the impact of the narrative and the longevity of the work. In this research, the story of Prophet Moses and Khiḍr (al-Kahf: 60ff) and a part of the story of Joseph have been studied using a descriptive-analytical method. The results show that the quality of using the dramaturgy of silence encompasses ten different and novel types, from authorial silence to causal silence. In these narrative techniques, the Quranic images do not, on their own, draw the narrative lines of the text, but rather are reflected in the domains of certain insights, concepts, and epistemological, cosmological, ethical, and aesthetic assumptions. These seemingly fragmented images are multi-referential and in their echo also include silence, making it a part of such frames. The narrative essence in the story of Khiḍr and Moses and Joseph is the mention of the meta-narrative in two realms: "First, the compositional actions and functions based on reality, and the second part, the descriptive and interpretive actions that recount the paratexts."

Background: Grief is a natural and universal response to the loss of a loved one. The grief experience is not a state but a process. Most individuals recover adequately within a year after the loss; however, when individuals experience an extension of the standard grieving process, they are said to be experiencing prolonged grief disorder, thought to result from failure to transition from acute to integrated grief. Therefore, validating tools related to grief in different cultures can provide the ground for measuring its concept by the culture to understand the cultural differences of this structure. Aims: This study aimed to investigate the psychometric properties, reliability, and validity of PG-13-R. Methods: Data were collected from two independent samples of 285 (exploratory factor analysis) and 241 (confirmatory factor analysis) mourning adults to determine whether the findings explored in one sample can be verified in another. Face and content validity were measured quantitatively and qualitatively. Concurrent validity was measured using correlation coefficient calculation with the Posttraumatic Stress Disorder Checklist (PCL-5), the Generalized Anxiety Disorder scale (GAD-7), and the Beck Depression Inventory-II (BDI-II). The collected data were analyzed using SPSS.27 and AMOS.26 software. Exploratory factor analysis was performed using principal components and the Varimax method. Confirmatory factor analysis was performed using AMOS.26 software. Results: The exploratory and confirmatory factor analyses supported the two-factor structure with emergent distress, detachment, and meaninglessness factors. These factors had acceptable internal consistency. PG-13-R factors had good convergence validity with depression, anxiety, post-traumatic stress disorder, and bereavement experience (P< 0.05). Cronbach's alpha coefficient (α) was 0.78 for Distress and 0.79 for Detachment and Meaning factor, and 0.87 for the whole scale, indicating good internal consistency Conclusion: PG-13-R is a useful and reliable tool for measuring PGD symptoms in the Iranian population. It is suggested that future studies examine this scale in people who have been bereaved for various reasons, including (death by suicide, sudden death, and death by accident).