The basic issue of politics is power, and the waiting for the reappearance of Imam Mahdi is the issue that the era of Islamic power is waiting for. The current research aims to explain the transcendent power in the Mahdavi political system, focusing on views of the prominent Mahdavi scholar, the late Ayatollah Safi Golpayegani. In this regard, using the triangular theoretical framework of the internal system, the effective system and the ultimate system, which was one of the initiatives of one of the Muslim thinkers, the sources of power as the internal system, the agents of power as the effective system, and the goals of power as the ultimate system have been examined. This issue has been explained based on the method of implication that is presented in principles of jurisprudence (Usul Fiqh). Ayatollah Safi Golpayegani divides the power into two parts, permissive and inherent, and classifies it into five categories, and considers the power of Hazrat Waliasr (Imam Mahdi) as permissive and from God. The findings of the study suggest that he has analyzed the Mahdavi political system from the birth to the reappearance of Imam Mahdi and as well as formation of the Mahdavi political system with an approach to power, and considers the Mahdavi political system to be the manifestation of all the Divine Names.

Re-examination of the thought of religious scholars regarding the needs of the Islamic society can provide ideal models for individuals, social groups, and the authorities of the Islamic system to reach the sublime and virtuous Mahdavi society. Undoubtedly, those waiting for the Mahdavi government are always trying to provide the context for the reappearance of the savior of the world and the realization of all the characteristics of the Mahdavi society. Ayatollah Safi Golpayegani is one of the innovative and intellectual jurists, whose thoughts can help in attaining and knowing the mentioned characteristics, especially at the social level. The current article seeks to examine and explain the social characteristics of the Mahdavi society in his thought through a descriptive-analytical method and using his written works. The results show that in the view of Ayatollah Safi Golpayegani, the Mahdavi society, inspired by the revealed values, has the main characteristics of social justice, social security, and social solidarity. Social justice and other social characteristics are rooted in divine values and taste has nothing to do with it. Divine values do not depend on time and place, and there is no discrimination among people and their examples. Therefore, when these values rule the society, like a bubbling spring of life, it will bring justice, security, and comfort. The goal of the Mahdavi government is to establish divine values and the rule of revealed values, and the result of this goal is social justice and the like.

The modern Islamic civilization encompasses a collection of ideas, beliefs, sciences, arts, and industries inspired by the teachings of Muslims. This civilization is responsible for the flourishing of human life in both worldly and spiritual domains. Recognizing that humans are multidimensional beings composed of material and spiritual dimensions, this civilization aims to actualize the full potential of human capabilities. However, the fundamental question remains: Can such a civilization, attributed to Islam, actually come into existence, or is it merely a theoretical construct of religious thinkers? Today, due to the lack of sufficient research in the practical realms of religion, our society has adopted a reductionist view of the functions of religion. In light of these circumstances, it is necessary to evaluate the Islamic civilization's prospects by considering the thoughts of Ayatollah Safi Golpaygani, who, in addition to discussing foundations and jurisprudence, has a forward-looking approach to the concept of the advent of the Mahdi. Therefore, this work aims to explore the feasibility of achieving a modern Islamic civilization through a descriptive-analytical method, relying on the ideas of Ayatollah Safi Golpaygani. The author concludes that, according to Ayatollah Safi Golpaygani's perspective, it is essential for society not to settle for the existing state but continuously strive to build a better future. This future-building process must draw upon religious capacities to enable Muslims to achieve a comprehensive transformation and progress from confrontation with Western civilization to flourishing within the framework of religion in both the religious and worldly realms. This visionary literature indicates the possibility of attaining a modern Islamic civilization in the present era on the path towards the establishment of the anticipated Medina.

Ayatollah Safi Golpayegani was one of the constitutional law jurists who played an effective role in embedding Twelve-Imam Shia jurisprudence literature in the Islamic Republic of Iran. Also, the jurist who played an essential role in rejecting and negating the secularization of the society during his eight years as the secretary of the Guardian Council, and finally emerged as a mujtahid and an authority promoting traditional fiqh since he was sensitive to issues such as the hijab, women becoming ministers, gender segregation, the mixing of men and women, the presence of women in stadiums, considering music as absolutely haram, and Islamic philosophy and mysticism. Therefore, the research in his thought makes it necessary to determine whether the government or the state proposed by him is an authoritarian government or a people's government. Keeping this issue in mind, the main question of the present article is what are the foundations, nature, and duties (functions) of the Islamic government of the waiting society in the view of Ayatollah Safi Golpayegani. The question was answered through the theoretical framework of paradigm analysis, in the form of political jurisprudence literature of political Islam and with the method of content analysis, based on his main works. The result showed that the nature of the government or state that emerged from his thought was a monotheistic government in the form of Imamate, which is not limited by things such as border, region, and country, and will not have any interruption. In addition to pursuing the special function of providing livelihood, welfare and comfort of the people, this government considers its main duty to fulfill and implement Islamic rules and defend the religion of God.

The waiting for (reappearance of Imam Mahdi) is a revelatory doctrine with a narrative origin. The issue of the waiting is an inseparable part of the issue of Mahdiism and one of the main keywords for understanding the religion and the fundamental, general, and social movement towards the lofty goals of Shia. Intizar Faraj (The waiting for reappearance of Imam Mahdi), like a polygonal prism with many angles, is considered the most important factor of mobility and dynamism and hope for a bright future of the world. It can also be the healer of individual and social pains of humans today. However, the important issue is the perspectives about the waiting. What is the purpose of the waiting in the epistemological system of the Imamiyah, is the main topic of the present article, which is tried to be analyzed with the analytical method. The waiting as the basis of stagnation, backwardness and escaping from responsibility and submission to extravagance and oppression or the scholarly waiting, associated with hope, belief in God and monotheism, seeking justice, fighting against corruption and oppression, sacrifice, effort and struggle. From Ayatollah Safi's point of view, the concept of waiting for the dynamic intizar faraj is manifested in two views, which in its special meaning is completely related to the theme of reappearance.

The existence of a divine leader, the presence of religion and schools of thought, the establishment of the organization of believers (Hizbullah) and the formation of the Islamic state are among the four pillars that are necessary and essential for the development of the Mahdavi guardianship on earth and the globalization of religion. In the age of occultation, divine leadership is manifested in the form of Wilayat Faqih, and the divine religion is present in the form of the Holy Qur'an and the traditions (Sunnah) of the Fourteen Infallibles. However, the other two pillars, namely the organization of the believers and Hizbullah (nation-building) as well as the Islamic state, must be realized, and to whatever extent these two pillars are realized and include a more inclusive circle, we will move forward one step towards the development of the divine guardianship, and we will help the globalization of religion, the peak of which will occur in the Age of Reappearance (of Imam Mahdi). For this reason, examining how the Mahdavi guardianship developed on earth and, accordingly, the globalization of religion, is one of the important and necessary matters for research. Ayatollah Safi Golpayegani is one of the few jurists who, with a strategic view of Imamate and Mahdiism, aimed to help the globalization of religion through showing how to develop the Mahdavi guardianship for all humans and in all areas of the world. In order to realize this important matter, he has referred to both the verses of the Holy Qur'an and the hadiths. Therefore, the hypothesis of this study is that in the thought of Ayatollah Safi Golpayegani, it is possible to contribute to the globalization of religion by developing the Mahdavi guardianship. In this study, which has been examined with a qualitative approach and a descriptive-analytical method, the development of the Mahdavi guardianship and the globalization of religion in the thought of Ayatollah Safi Golpayegani, this main question has been answered: "In the thought of Ayatollah Safi Golpayegani, how can the Mahdavi guardianship be developed and expanded for the purpose of the globalization of religion? The explanation of the pillars such as the necessity of the existence of Imamate and divine leadership on earth, and the necessity of divine religion and the formation of believers and Islamic nation-building with an emphasis on the role of the Islamic state in this area are some of the findings and innovations of this article.

In a variety of theological, philosophical, and exegetical sciences, the necessity of the presence of an infallible Imam in every age has always been considered. However, it has always been about what dimensions does this necessity and dependence include? In other words, in what areas do the matter world and heavenly world, need the presence of the Imam of the age? In the meantime, is it possible to believe that one can find a remote area, where the world is not dependent on the Imam? Today, a significant part of existing knowledge about Imam Asr (Mahdi) among the general public and even the Islamic seminary and university elites is the product of hearsay and repeated words that are far from the knowledge system outlined in the verses and traditions. This necessity caused this work to analyze the dimensions of this dependence, emphasizing the thought of Ayatollah Safi Golpayegani, using a descriptive-analytical method. One of the most important findings and innovations of this work is the description of the dimensions of the world's dependence on the Imam of the Age in all material, heavenly, individual, social, novel, and survival affairs. Accordingly, in no age, the earth will not be out of God's Hujjah (Imam or an Infallible), and this dependence is not rooted in credit, but rather it is caused by its true relationship with God's guardian.

The waiting (for Imam Mahdi) is a dynamic and valuable concept that is the source of society's movement in different arenas. In this thought, any kind of political movements and actions that agree with standards of Imam Mahdi will be effective in providing the context for the dynamic waiting in the Age of Occultation. This article aims at the thematic analysis of the political characteristics of the waiting society in the age of occultation in the thought of Ayatollah Lotfollah Safi Golpayegani. For this purpose, the qualitative method of thematic analysis and focusing on his statements and books have been used to identify, extract, and network basic themes and organizing and comprehensive themes. Finally, 72 basic themes and 11 organizing themes were identified under four comprehensive themes. The four comprehensive themes include the consensus of those waiting for the establishment of world peace and justice, the governance of the Imamate system in the age of occultation, the guardianship of jurists in the age of occultation, and the waiting as the element of the political and social life of those waiting in the age of occultation. As the aforementioned findings indicate, Ayatollah Safi Golpayegani has analyzed the political standards of the waiting society with a dynamic and active view of the waiting, which is the characteristic of waiting approaches in the era after the Islamic Revolution.

Ayatollah Safi Golpayegani was a skillful Mahdiism scholar and a great jurist who played an important role in the formation of the Islamic Republic's constitution. In addition, his ten-year presence as the secretary of the Guardian Council of Iran makes it necessary to explore the approach of systematic jurisprudence in the waiting society from his perspective. Therefore, in the first step, the present article, via a descriptive-analytical method, refers to the nature of the waiting society from the point of view of this high-ranking jurist. He defines the waiting as life-giving and the waiting society as dynamic and flourishing. Ayatollah Safi clearly confirms the realization of systematic jurisprudence in the waiting society and believes that the foundation of this system can be established and its branches can be signed. He considers faith in the school of thought and courage in expressing it, a critical look at Western civilization and attention to Fiqh al-Maqasidi as important prerequisites for a systematic approach to jurisprudence in the Age of Occultation. Ayatollah Safi considers systematization in the waiting society in the form of a structure that is based on divine governance, the system of Imamate and leadership, and the divine legitimacy of power in the Age of Occultation. He strongly disagrees with destructive waiting during the occultation, emphasizes that Islam is political in its nature, identity, and character, and includes a coherent and structured system of governance.

With the victory of the Islamic Revolution, many of the dominant discourses in various fields, including historical discourse, changed. Imam Khomeini and Ayatollah Khamenei played a pivotal role in directing this discourse change as the leaders of the Islamic Republic. In the historical discourse of Iran after the revolution, talking about the historical understanding and insight of Imam Khomeini and Ayatollah Khamenei is very important,especially since the insights, methods and values accepted in historiography as well as the historical thinking of some Iranian historians after the revolution have been greatly influenced by their views and approaches. Given the importance of this issue, the present article seeks to answer the question of what is the place of history and historiography in the historical discourse of Imam Khomeini and Ayatollah Khamenei as the leaders of the Islamic Republic. And in the next step in the form of a comparative study, what are the similarities and differences between the historical discourse of these two leaders.