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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

This study examines Farabi's perspective on international relations, focusing on the concept of the Virtuous City (al-Madīna al-Fāḍila) and the Non-Virtuous Cities. The research method is based on textual and comparative analysis of Farabi's works, particularly The Principles of the Views of the People of the Virtuous City (Ārā' Ahl al-Madīna al-Fāḍila), Civil Policy (al-Siyāsa al-Madanīya), and Selected Aphorisms (Fuṣūl Muntaza‘a). This analysis emphasizes a comparison with the views of Plato in the Republic and Laws, and Thucydides' Melian Dialogue in the History of the Peloponnesian War. Influenced by Plato, Farabi defines the Virtuous City as a just society guided toward happiness (sa'āda) by a chief-philosopher. He categorizes the Non-Virtuous Cities into three types: Ignorant (Jāhila), Immoral (Fāsiqa), or Erring/Straying (Ḍālla), with the Vicious City (al-Madīna al-Taghallubīya) serving as their core, dominated by the motive of superiority/dominance (taghallub). The study indicates that the beliefs of the inhabitants of the Ignorant Cities, particularly regarding justice and dominance, reflect Thucydides' views (as articulated by the Athenians in the Melian Dialogue, that "the strong do what they can and the weak suffer what they must"). Farabi considers just war to involve defense, securing legitimate rights, or guiding others toward the good (khayr), while unjust war arises solely from dominance and a lust for superiority (taghallub). This study argues that, for Farabi, the survival of the Virtuous City amidst dominant cities necessitates a strong defense, and the expansion of the Virtuous City into a Virtuous Nation (al-Umma al-Fāḍila) and a Virtuous World (al-Ma‘mūra al-Fāḍila) is a prerequisite for eliminating war and achieving true happiness.