real world and that Imām Ali’s (a.s.) utopia was not but an image in the world of illusion?
In this discourse we will try as much as possible, to respond to these questions on the basis of historical texts and the realities of the Islamic society of those days. However, it would be worthwhile to briefly outline several points in advance:

1. Role of the Elite in Political and Social Transformations

The role of the elite and prominent personalities, in social transformations is very fundamental and extensive. They had the most influential impact on political and social developments of the society throughout history.¹
In reality, they often make decisions for the masses, and people, time and again, do not hesitate in following them. They play their roles of controlling and manipulating people in such a way that people imagine that they themselves have made the decisions and are acting on their own!
In such a time as the early period of Islam, chiefs of tribes played pivotal roles in political and social changes. In other times, the intellectual elite and party leaders played such roles and in today’s society, heads of media, political establishments, managers of large cultural, educational and information organizations, chief executives of press agencies and other mass media are the main manipulators, role-creators and decision makers of societies.

2. Role of the Kufans in Imām Ali’s Government

In the political geography of early Islam, the territory of Iraq used to serve as a bridge, connecting the east and the west of the Islamic world and acted as a center, for supplying military power to the central authority. In this territory, Kufa enjoyed a special status and a sensitive role.
Kufa was constructed in 17AH/638CE for the stationing of troops .The organizers founded this city for the purpose of setting up a large camp for the troops. It is therefore clear that Kufa was

Why did he consider them as the heart-rending pain of his political life? Saying:
اُرید أن اُداوي بِکُم وأنتم دائي.“I want to cure (sicknesses) through you, but you (yourselves) are my very pain.”¹
And he complained of disobediences and rebellions, saying:
مُنیتُ بِمَن لا یُطیع.“I am entangled with people who do not obey.”²
And he would complain of their dispersed tendencies and their fruitless crowded presence with their dissociated hearts, where he said:
لا غَناءَ في کَثرَةِ عَدَدِکُم مَعَ قِلَّةِ اجتِماعِ قُلوبِکُم.“There is no richness, even though you may be big in number, when there is little unity in order to bring your hearts together.”³
He yearned to have a few (sincere) companions of the battle of Badr:
لَو کانَ لي مِنکُم عِصابَةٌ بِعَدَدِ أهلِ بَدرٍ... .“If I had companions similar in number to the people of Badr...”⁴
And:
What was the reason for such regression after that wonderful turnout for swearing allegiance?
Is it not correct to say that such a surprising loneliness after an unbelievable turnout for allegiance and support (of his rule) indicate that ruling on the basis of Imām Ali’s (a.s.) policies and his system of government, was not practically applicable in the society of the