Muslim thinkers have offered different views on “awaiting”. The Supreme Leader is one of the thinkers who has a systematic view to the issue of awaiting and Mahdism. With the rejection of the three approaches of “prayer sufficiency”, “suddenness”, and “neutral awaiting”; he introduces the “dynamic awaiting” as the only form of waiting which can realize the great ideal of the Islamic Revolution with creating vitality and movement. The following paper- with the aim of examining the dimensions of dynamic awaiting in the thoughts of the Supreme Leader with a descriptive-analytic method- tries to investigate the revelatory origin of such an idea and draw a model of dynamic awaiting based on his intellectual system. Research findings show that dynamic awaiting has the three elements of “intellect”, “motivation”, and “behavior”. Understanding the plight of human beings in the occultation period and the confidence in the Faraj (comfort), the intellectual element and hope for the appearance of Imam of the Time (A.S), as the driving force of awaiting is its motivating element. Moreover, preparing oneself and the society to help Imam Mahdi (A.S) put Mahdavi ruling into realization is a dynamic behavior.