En 
Fa 
The issue of the rise of Hazrat Mahdi and the expectation of the promised world is faced with numerous challenges, such as: If complete justice is to be realized in the hereafter, why is it necessary for a government of universal justice to be established in the world?
The most important philosophy that they have listed for realizing the Mahdi uprising is the realization of comprehensive and widespread justice. One of the serious issues being raised today is the issue of "globalization," and we know that the government of Imam Mahdi (AS) is also a global government. His uprising has a global philosophy, and the Islamic model of globalization can be considered the same as the government of Imam Mahdi (AS).
The position of humans in the system of creation: "From the perspective of the Holy Quran, humans did not come to earth to remain on earth; rather, humans came to walk the path of movement towards God and reach their proper position, which is the position of the vicegerent of God; that is, to become the manifestation of God's attributes.
According to the previous article, man is not a neutral being who is simply influenced by external factors, but rather has within himself a true personality and a true orientation towards perfection, which is the main philosophy of his existence and something that can be invested in.
Thus, for true justice to be realized on the Day of Judgment, there must be a perfected human being in the world, both individually and socially.
The evolutionary course of humanity has been and is toward freedom from natural material bondage, economic conditions, and individual and group interests, and toward purposefulness, professionalism, government, and greater authenticity of faith and ideology.
We said that the revolution of Mahdi (AS) is a great change in human history. Regarding historical changes, there are two types of insight, and based on each, expectation acquires a specific meaning.
One view is that historical developments are not regulated, or if they are regulated, human will has no role in them, and the course of history is governed by force. A person who believes that historical developments are not regulated must accept that these developments are not recognizable; therefore, the uprising of Mahdi (AS) cannot be analyzed either; then waiting means waiting for a strange event and doing nothing until a hand comes out of the unseen and does something.
The second view is that historical developments are regulated and human will plays a role in them, which we actually explained in the first part of the basics of this view. In this view, there are also two types of images, which perhaps can be seen as the difference between Dr. Shariati and Professor Motahari on the issue of waiting in this position. In fact, from their perspective, accepting any goal beyond man and moving towards that goal requires self-alienation; therefore, no goal should be assigned to man in advance; rather, everyone can choose any goal they want for themselves and move towards it; but the problems with this image are no less, if not more, than with the previous view. The most important problem is that creating value in the strict sense of the word is meaningless. Is it really reasonable for humans to assume that there is a goal in front of them, and then move towards that hypothetical goal and achieve it? A hypothetical goal is meaningless; the goal must be real, but at the same time, it must be derived from the depths of one's own being, in such a way that moving towards it is considered a movement towards perfection for oneself. Not a movement towards alienation. In any case, in this image, waiting means constant protest against any situation and requires the originality of the revolution; that is, if no specific and definite goal is accepted, then in any case, man must protest and not accept any goal that some have accepted; because then the waiting will end and it seems that Dr. Shariati's view in the book Waiting, the school of protest has such a basis.
Translator:Fatemeh Abbaszadeh
