Alfarabi (870-950), on multiple occasions, develops rigorous accounts of an ideal political regime governed by the wisest rulers. Alfarabi, as a careful reader of the Greek philosophers, masterfully has built a regime in speech. Alfarabi more than his Greek instructors, Plato and Aristotle, had to contemplate the possibility and desirability of a universal regime or as he called ma’murah min al-ardh “inhabited world.” Not only did Islam proclaim a universal message to the entire humanity, but also Muslims, soon after the death of Muhammad, took this message to their hearths to spread Islam through jihad and futu ?h, conquests. Living under the reign of the Abbasids, whose territory stretched from India to the North Africa, for Alfarabi’s Muslim contemporaries, trying to create a universal regime was not only a political ideal, but also an everyday reality. Unlike Plato and Aristotle, whose main focus of political philosophy’s inquiries was Greek polis, for Alfarabi’s the major philosophical concern was a universal regime. Islam as a young religion displayed a great deal of political ambitions for realizing a universal regime. Alfarabi made the possibility of a universal virtuous regime as a centerpiece of his philosophical deliberations. A universal virtuous regime would be possible only if the required state of perpetuated wars was just; furthermore, it would be possible if compelling philosophers to rule was a just act. Some recent interpretations, affected by modern ideologies, take the position that the ancients’ attempts, including Alfarabi's, to build cities-in-speech was a blueprint for establishing an ideal political regime in reality. I challenge this view. I argue that Alfarabi advances effective arguments against the possibility of a universal virtuous regime in subtle ways. In the next step, I explore that if he argues against the possibility, what would be his reasons for constructing a city-in-speech? The motivation behind building these cities-in-speech is educating the soul. In fact, education of the soul is the fundamental problem of the ancients’ political science.