1) His Biography
Ali Akbar Dehkhoda was born in 1879 in Tehran, Iran, during the waning years of the Qajar dynasty. His early years were shaped by the political, social, and cultural upheavals of the time, as Iran grappled with internal stagnation and increasing foreign intervention. Dehkhoda came from a family of bureaucratic background, which enabled him access to a relatively privileged education. After losing his father at a young age, he was raised largely by his mother and relatives, which contributed to his independent spirit and intellectual curiosity. These formative experiences played a significant role in shaping his later works, which consistently combined scholarly precision with a deep concern for social reform and national consciousness.
He pursued his higher education at the prestigious Dar ul-Funun in Tehran, an institution modelled after European schools and considered one of the most advanced in Iran at the time. His studies in law, political science, and literature gave him a strong grounding in both classical Persian and modern European intellectual traditions. In 1903, Dehkhoda accompanied the Persian embassy to the Balkans as a secretary, an experience that exposed him first-hand to Western political systems and journalism. His time abroad profoundly influenced his thinking and intensified his resolve to bring about change in his own society through the power of language and critical thought.
Upon returning to Iran, Dehkhoda became increasingly involved in political and journalistic activity. He was a vocal supporter of the Constitutional Revolution (1905–1911), which aimed to limit the powers of the monarchy and establish a parliamentary system. He co-founded the influential satirical newspaper Sur-e Esrafil, which used sharp wit and literary finesse to criticise authoritarianism, corruption, and social injustice. Under the pen name “Dekho,” he wrote a popular satirical column that resonated widely with the Iranian public and brought him both acclaim and governmental scrutiny. His journalism marked one of the earliest efforts in modern Persian prose to blend humour with serious political critique.
The suppression of the constitutional movement led to a period of exile and retreat from public life for Dehkhoda. During this time, he focused more intensely on scholarship and linguistic studies. Despite the personal risks, he remained committed to the principles of free speech, democratic reform, and cultural revival. He also served briefly as a member of the Iranian parliament, the Majlis, reflecting his deep engagement with national affairs. However, he found the world of formal politics frustrating and at odds with his intellectual and ethical values, prompting his withdrawal into more academic pursuits.
One of Dehkhoda’s most enduring contributions to Iranian culture is his monumental Loghatnameh (Dictionary), an encyclopaedic lexicon of the Persian language. This project, which occupied most of his later life, was not just a linguistic exercise but also a cultural and historical enterprise. It compiled centuries of Persian literary and scientific knowledge, idioms, etymologies, and expressions, making it an invaluable repository of Iranian identity. The dictionary’s scale and depth were unprecedented, and although incomplete at the time of his death, it laid the groundwork for future generations of scholars.
Dehkhoda was also a professor at the University of Tehran, where he taught literature, philosophy, and political thought. His lectures were known for their clarity, depth, and engagement with both classical Persian texts and contemporary issues. Many of his students went on to become influential writers, politicians, and academics. Through his teaching, Dehkhoda helped to shape the modern Iranian intelligentsia, inspiring a generation to value critical inquiry, ethical responsibility, and linguistic heritage.
Despite the political volatility of his era, Dehkhoda remained a figure of integrity, moderation, and intellectual rigour. He was not aligned with any extremist faction and maintained a commitment to rational discourse and gradual reform. His personal life was marked by modesty and humility; he never sought fame or material wealth, and he lived relatively simply even at the height of his influence. These qualities, combined with his vast erudition, earned him widespread respect across ideological divides.
Ali Akbar Dehkhoda passed away in 1956, but his legacy continues to influence Iranian culture, literature, and intellectual life. His efforts to modernise Persian prose, democratise knowledge through journalism, and preserve linguistic heritage through his dictionary have cemented his place as one of the most important figures in modern Iranian history. He stands as a bridge between tradition and modernity, East and West, satire and scholarship—a true polymath whose work remains vital to understanding Iran’s journey through the twentieth century.
2) Main Works
Loghatnameh-ye Dehkhoda (Dehkhoda Dictionary):
The Loghatnameh is Ali Akbar Dehkhoda’s magnum opus, a monumental encyclopaedic dictionary of the Persian language that he began compiling in the early 20th century and worked on until his death. Unlike conventional dictionaries that merely provide word definitions, Dehkhoda’s Loghatnameh includes historical references, idioms, proverbs, literary excerpts, and explanations drawn from classical Persian texts, poetry, and scientific treatises. It represents a comprehensive cultural archive, preserving the linguistic and intellectual heritage of Iran across centuries. In its early volumes, Dehkhoda collaborated with scholars such as Mohammad Moin and Jafar Shahidi, further enriching its academic quality.
Though unfinished at the time of his death in 1956, the dictionary eventually expanded to include over 40 volumes and remains the most extensive lexicon of Persian to date. The project’s breadth reveals Dehkhoda’s deep commitment to the preservation and revitalisation of the Persian language, especially during a period when national identity was undergoing significant transformation. The Loghatnameh is widely used by linguists, historians, and literary scholars, and has become a cornerstone of Iranian cultural and academic life. Its combination of philology, history, and literary criticism makes it more than just a dictionary—it is a window into the soul of Persian civilisation.
Sur-e Esrafil (The Trumpet of Esrafil):
Sur-e Esrafil was a groundbreaking satirical newspaper co-founded by Dehkhoda in 1907, during the height of Iran’s Constitutional Revolution. It served as one of the main intellectual and journalistic vehicles advocating for democratic reform, freedom of speech, and modern governance. Dehkhoda’s columns, published under the pen name “Dekho,” became especially popular for their satirical tone, sharp wit, and poignant social commentary. The paper criticised the Qajar monarchy, religious hypocrisy, and foreign interference with a blend of literary elegance and journalistic urgency.
Through Sur-e Esrafil, Dehkhoda introduced a new prose style to Persian journalism—plain, direct, and infused with humour and irony. His writing captured the frustrations and aspirations of a society on the cusp of modernity. The newspaper was banned after only 32 issues, following the reactionary crackdown on the constitutionalists. However, its impact was lasting. It set the precedent for modern political satire in Iran and demonstrated how journalism could serve as a force for both literary innovation and civic engagement. The paper remains a historical symbol of resistance and reform in Iranian intellectual history.
Amsal o Hekam (Proverbs and Wisdoms):
Dehkhoda’s Amsal o Hekam is a comprehensive collection of Persian proverbs and idiomatic expressions, accompanied by explanations and interpretations. This work reveals Dehkhoda’s profound interest in the oral traditions and folk wisdom of Iranian society. Each entry is contextualised with references to classical literature, historical anecdotes, or contemporary usage, making the work valuable both as a linguistic source and as a cultural anthology. In it, Dehkhoda painstakingly traced the etymology and transformation of phrases across centuries of usage.
The importance of Amsal o Hekam lies in its effort to bridge the gap between formal written Persian and the colloquial language of everyday people. By cataloguing idiomatic expressions and interpreting their meanings, Dehkhoda elevated vernacular speech to the level of scholarly discourse. This work helped foster a greater appreciation for the richness and complexity of Persian as a living language. It also served as a precursor to his later work on the Loghatnameh, showing his early commitment to preserving and studying the multifaceted dimensions of Persian linguistic heritage.
Chand Maqaleh (Several Articles):
Chand Maqaleh is a compilation of several essays written by Dehkhoda on topics ranging from literature and philosophy to social critique and political reform. These essays display his intellectual versatility and deep engagement with both Iranian and Western thought. The collection demonstrates his ability to move fluently between classical Persian texts and modern European political theories, always with a view toward Iran’s cultural renewal and national self-awareness. Through this work, Dehkhoda interrogates themes such as justice, ethics, patriotism, and the responsibilities of intellectuals in a changing society.
What makes Chand Maqaleh significant is its role in shaping the Iranian intelligentsia’s discourse during a critical period of transition. The essays serve as both theoretical reflections and practical commentaries on Iran’s socio-political challenges. Dehkhoda’s clear, persuasive prose helped to popularise complex ideas without compromising their depth. The work also underscores his belief in reform through education and intellectual enlightenment. Though perhaps less well-known than his dictionary or satirical writings, Chand Maqaleh remains a crucial window into Dehkhoda’s philosophical outlook and his vision for Iran’s modernisation.
Translation of Montesquieu’s De l’esprit des lois (The Spirit of the Laws):
Among Dehkhoda’s notable scholarly endeavours was his translation of Montesquieu’s The Spirit of the Laws into Persian, a monumental task that brought one of the foundational texts of modern political theory to an Iranian audience. This translation was more than a linguistic exercise; it represented an ideological bridge between Enlightenment Europe and a society struggling with autocracy and foreign domination. Dehkhoda’s translation was meticulous and included interpretive footnotes that linked Montesquieu’s ideas to Iran’s political reality, particularly the struggle for constitutionalism and the rule of law.
By translating this work, Dehkhoda introduced Iranians to key concepts such as the separation of powers, civil liberties, and constitutional governance—ideas that were central to the Constitutional Revolution. The translation had a wide-reaching impact on political discourse in Iran, influencing reformists, journalists, and legal scholars. It also reflected Dehkhoda’s belief that meaningful progress required intellectual openness and engagement with global currents of thought. His work as a translator helped lay the groundwork for a modern political vocabulary in Persian and demonstrated the transformative power of cross-cultural intellectual exchange.
3) Main Themes
Language as the Core of National Identity:
One of the most enduring themes in Ali Akbar Dehkhoda’s work is his belief in language as the foundation of national identity. This belief is most evident in his Loghatnameh, but it also pervades his essays, proverbs collection, and journalistic writings. First, Dehkhoda viewed language not merely as a communicative tool but as the repository of collective memory, cultural values, and civilisational continuity. By preserving, categorising, and explicating Persian words, idioms, and usages, he sought to stabilise and unify the national identity of Iranians at a time when the country was politically fractured and under significant foreign influence. This aspect of his thought marks an original contribution in Iranian intellectual history: a systematic, almost encyclopaedic, approach to the cultural function of language.
Dehkhoda’s emphasis on language as a dynamic and living entity allowed him to incorporate colloquial and regional expressions, elevating them to the status of scholarly interest. In doing so, he challenged the classical elitism that often defined Persian literary tradition. His work demonstrated that the vernacular, far from being a corrupted form of the language, was a vibrant expression of national life. This democratisation of language usage stands in contrast with purists like Sadiq Hedayat, who, although also attentive to language, retained a more selective and often pessimistic view of cultural inheritance. Dehkhoda’s philological inclusiveness aligned more closely with European scholars such as Jacob Grimm, who viewed language as a social force evolving with the people.
Dehkhoda framed linguistic preservation as an act of resistance against colonialism and cultural domination. Much like how figures such as Ngũgĩ wa Thiong’o in Africa would later reject the use of colonial languages in favour of indigenous tongues, Dehkhoda believed that a deep engagement with Persian was crucial for intellectual independence. In his vision, reviving the richness of the Persian language could help forge a sovereign Iranian consciousness. His project did not merely mirror Western lexicography but adapted it into a distinctly Iranian context, making him a pioneering figure in integrating language with national liberation. In this way, Dehkhoda’s commitment to language was not antiquarian but profoundly political and forward-looking.
Satire as a Tool for Political Reform:
Dehkhoda’s use of satire, especially through his columns in Sur-e Esrafil, marked a bold
departure from traditional Persian literary styles, which were often formal and allegorical. Firstly, Dehkhoda’s satire was notable for its directness. He replaced the heavy metaphors of classical satire with plain, biting language that addressed real socio-political issues. His characters, such as the fictional peasant Qazi, became mouthpieces for the oppressed and the marginalised, openly criticising the monarchy, clerics, and foreign exploiters. This accessibility represented a significant contribution to political literature in Iran, using humour not to evade censorship, but to subvert it with mass appeal.
Dehkhoda’s satire was grounded in a strong ethical framework. Unlike some contemporaries who used satire to merely ridicule or vent, Dehkhoda sought moral and civic reform. He targeted hypocrisy, incompetence, and injustice with the aim of fostering critical citizenship. This moral seriousness behind the humour aligns him with figures like Jonathan Swift, whose A Modest Proposal delivered devastating critique under the guise of absurdity. Yet while Swift often relied on irony and abstraction, Dehkhoda’s satire had a more human and conversational tone, rooted in the daily experiences of ordinary Iranians.
Additionally, his satire functioned as a pedagogical tool. By addressing the public directly and using idiomatic language, Dehkhoda educated his audience about constitutionalism, justice, and social rights in a format they could engage with. In this, he resembles European Enlightenment thinkers such as Voltaire, whose satirical works helped disseminate rationalist ideas to broader audiences. However, Dehkhoda’s satire was more intimately connected to the rhythms and expressions of Iranian life. His original contribution lies in showing that satire could serve as both resistance and instruction, bridging the literary with the political in a format that was both entertaining and enlightening.
Modernity and Constitutionalism:
The question of modernity, particularly in the form of constitutionalism, underpinned much of Dehkhoda’s writing and activism. First, Dehkhoda advocated for the rule of law and parliamentary government as antidotes to despotism and arbitrary rule. His translation of Montesquieu’s The Spirit of the Laws introduced Iranians to foundational concepts of modern governance—such as separation of powers and civil liberties—grounding them in a philosophical framework that legitimised reform. Unlike many of his contemporaries who viewed Western ideas with suspicion or adopted them wholesale, Dehkhoda engaged critically and selectively, adapting Western political theory to Iranian realities.
Secondly, Dehkhoda connected constitutionalism with ethical modernity. He did not see modern institutions as merely mechanical structures but as requiring moral responsibility from both leaders and citizens. This ethical dimension is evident in his journalism, where he emphasised civic virtue, accountability, and education. His view contrasts with that of contemporaries like Mirza Fath Ali Akhundzadeh, who also advocated reform but leaned more heavily on secular materialism. Dehkhoda’s modernity retained a spiritual and humanist element, suggesting that institutional reform had to be accompanied by inner transformation.
Dehkhoda’s constitutionalism was inclusive and non-sectarian. While many debates in early 20th-century Iran were polarised between religious traditionalists and secular nationalists, Dehkhoda steered a moderate course. He saw the constitutional framework as one that could reconcile Iran’s diverse religious, ethnic, and social groups under a common civic order. This integrative vision placed him ahead of many reformers of his time. His original contribution here lies in framing constitutionalism not just as a political choice but as a civilisational necessity rooted in Iran’s historical trajectory and collective dignity.
Preservation and Revitalisation of Cultural Heritage:
Another central theme in Dehkhoda’s work is the preservation and revitalisation of Iranian cultural heritage, particularly through linguistic and literary means. First, Dehkhoda approached Persian culture not as a static legacy to be conserved but as a living tradition capable of renewal. His work in Amsal o Hekam and the Loghatnameh demonstrates his belief that folk expressions, classical texts, and modern idioms together form the continuum of Iranian identity. This contrasts with figures like Reza Shah, whose modernisation programme included cultural suppression and linguistic purism. Dehkhoda’s pluralist approach allowed for cultural continuity without rigid orthodoxy.
He saw cultural heritage as a source of social cohesion and moral guidance. The proverbs and idioms he compiled were not merely linguistic curiosities but reflections of collective experience, ethical norms, and communal wisdom. In this way, Dehkhoda played a role similar to that of Johann Gottfried Herder in Germany, who sought to preserve folk culture as the soul of the nation. But while Herder focused largely on myth and tradition, Dehkhoda balanced reverence for the past with a commitment to rational critique, ensuring that cultural memory did not become a vehicle for reactionary thought.
Dehkhoda’s commitment to cultural heritage extended into education and public discourse. He believed that ordinary citizens should have access to their own history and literary richness, and he designed his writings accordingly. His columns, essays, and dictionary entries often included historical context, literary references, and explanatory notes, thus fostering a literate and culturally aware public. His original contribution in this realm was to create a model of scholarship that served both academic and popular audiences—an inclusive form of cultural pedagogy that resisted elitism while elevating public understanding.
The Intellectual as Public Servant:
A defining theme of Dehkhoda’s life and work is the role of the intellectual as a servant of the public good. First, Dehkhoda embodied this ideal through his journalistic activism, where he took on the risks of speaking truth to power. His work in Sur-e Esrafil and his political essays demonstrate a refusal to retreat into academic isolation. He believed that the intellectual should be actively engaged in the moral and political challenges of the time. This position is akin to that of Emile Zola in France, whose “J’accuse…!” stood as a model of intellectual courage. However, Dehkhoda’s service was grounded not in spectacle but in consistent, humble commitment.
Dehkhoda extended his public service into education, both as a university professor and a lexicographer. He mentored students, created accessible materials, and treated teaching as a national responsibility. He rejected the elitist attitudes often associated with scholars, insisting that knowledge should uplift all sectors of society. His role in shaping modern Persian prose further supports this aim—by simplifying the literary language, he ensured that ideas were not the preserve of the few. This practical approach contrasts with some later intellectuals like Jalal Al-e-Ahmad, whose Gharbzadegi expressed intellectualism in a more polemical tone.
Dehkhoda’s legacy demonstrates a model of intellectual integrity and independence. He was not beholden to any political faction and maintained a principled stance even when it cost him professionally or personally. His commitment to truth, civic duty, and ethical scholarship distinguishes him from opportunistic or ideologically rigid thinkers. His original contribution in this regard lies not only in his ideas but in his lived example: a scholar-citizen who combined rigour with humility, erudition with empathy, and criticism with compassion. He remains a timeless symbol of what it means to serve both knowledge and nation.
4) Dekhoda as Writer
Ali Akbar Dekhoda’s legacy as a writer is multifaceted, bridging literature, politics, journalism, and lexicography. His writings were not confined to a single genre or purpose but encompassed a wide range of linguistic, intellectual, and ideological engagements. As a writer, he was deeply conscious of the power of words—not only as aesthetic forms but as social instruments. Whether in satirical columns, scholarly entries, or political commentary, Dekhoda consistently exhibited a commitment to clarity, precision, and civic responsibility. His language evolved with purpose; it could be playful and biting in satire, rigorous and formal in academic work, or simple and didactic in public outreach. This versatility reflects not just technical skill but a larger philosophy about the ethical role of the writer in society.
Dekhoda’s style was heavily shaped by his belief in accessibility. He deliberately moved away from the florid and archaic prose of classical Persian literature, opting instead for a more direct and modern register. This was especially significant at a time when literary Persian was still dominated by complex metaphors and ornamental phrasing that alienated the average reader. In his columns, particularly in Sur-e Esrafil, Dekhoda introduced a prose style that echoed everyday speech, infused with colloquialisms and vernacular idioms. This stylistic innovation helped bridge the gap between elite literary culture and the general populace. In doing so, Dekhoda helped establish a new idiom for political and social discourse in modern Iran.
His work also shows a constant balancing act between tradition and innovation. As a writer, Dekhoda drew upon classical Persian literature, Islamic scholarship, and folk traditions, yet he was not beholden to them. Instead, he adapted and transformed them to serve contemporary needs. For instance, while his use of allegory and satire had precedents in writers like Obeyd Zakani, Dekhoda infused them with a sharper political edge relevant to the Constitutional Revolution and its aftermath. He was a literary bridge: respectful of heritage but unafraid to challenge it. This quality set him apart from both rigid traditionalists and uncritical modernisers. His writing insisted that modernity could be built on indigenous forms without mimicry of the West.
Moreover, Dekhoda’s commitment to truth and integrity as a writer was uncompromising. He rejected sycophantic praise, political opportunism, and obfuscation—traits which were common in the writings of court poets and propagandists of earlier eras. In an age of intense censorship and political volatility, Dekhoda continued to write with courage and independence, even when it endangered his safety. His writing was thus not just a medium of expression but a form of resistance. He exemplified what it meant to be a public intellectual—someone whose words carried both intellectual weight and moral obligation. This vision is strikingly similar to that of George Orwell, who also championed clear prose as a political act.
Dekhoda also approached writing as a lifelong vocation, not a temporary engagement. His decades-long work on the Loghatnameh reveals his commitment to writing as a form of nation-building and scholarly labour. This encyclopaedic dictionary was not just a linguistic tool; it was a national archive and cultural monument. The sheer scope of the work—documenting thousands of words, usages, and references—demonstrates how writing for Dekhoda was a sacred trust. Each entry was meticulously crafted, sourced from a vast corpus of Persian texts and oral traditions. It was an act of preservation as much as it was one of authorship, a way to inscribe the soul of a language for future generations.
In his role as a journalist and essayist, Dekhoda used writing to shape public opinion and foster democratic awareness. His articles covered a range of subjects: governance, law, education, ethics, and religion. These writings were not theoretical but addressed immediate social concerns, using persuasive argumentation and relatable examples. He often wrote in the persona of fictional or composite characters, such as peasants or labourers, to give voice to perspectives excluded from elite discourse. This technique allowed him to speak to, and for, a wider audience, embedding political critique within storytelling. His writing, then, was a means of social representation as well as critique.
5) His Legacy
Ali Akbar Dekhoda’s legacy extends far beyond his work as a writer and intellectual; it encompasses his influence on the Persian language, Iranian nationalism, and the development of modern Iranian thought. His contributions to Persian lexicography, literature, and political discourse have left an indelible mark on both the intellectual and cultural landscapes of Iran. Dekhoda’s legacy is multifaceted, informed by his commitment to linguistic preservation, educational reform, and his steadfast role in shaping the intellectual currents of the early 20th century. His work remains a reference point for scholars, writers, and political activists alike, as it continues to inspire discussions on language, identity, and national development.
One of the most significant aspects of Dekhoda’s legacy is his monumental work, the Loghatnameh, a comprehensive Persian dictionary that remains one of the most important contributions to Persian lexicography. His meticulous compilation of words, phrases, and their meanings, drawn from both classical and contemporary sources, serves not only as a linguistic tool but also as a reflection of Iran’s cultural and intellectual history. This dictionary has been a crucial resource for scholars and is still in use today, testifying to Dekhoda’s lasting impact on Persian language and education. It symbolizes his dedication to preserving the richness and diversity of the Persian language, even in the face of modernisation and foreign linguistic influences. By producing a work of such scope and depth, Dekhoda ensured that future generations of Iranians could access their linguistic heritage, preserving a sense of national identity tied to language.
Beyond lexicography, Dekhoda’s role in the Iranian Constitutional Revolution solidified his position as a key intellectual figure in modern Iranian history. His writings in Sur-e Esrafil and his active involvement in political debates marked him as a voice of democratic ideals, free speech, and political participation. His advocacy for the constitutionalist movement, which aimed to limit the powers of the monarchy and promote parliamentary democracy, resonated deeply with the Iranian masses. Dekhoda’s stance on the importance of civic rights and social justice placed him at the forefront of Iran’s intellectual and political movements, earning him a revered place in the history of Iranian reformism. His legacy as a champion of constitutional democracy endures, particularly in the context of contemporary Iranian debates on governance, civil liberties, and the rule of law.
Furthermore, Dekhoda’s influence on the Persian literary tradition continues to be profound. By breaking away from the rigid conventions of classical Persian poetry and prose, he contributed to the development of modern Persian literature. His writings, which ranged from satirical pieces to political essays, reflected a new literary approach that combined elements of realism, social criticism, and intellectual inquiry. In contrast to the more ornate and metaphor-heavy style of previous centuries, Dekhoda’s work was characterised by clarity, simplicity, and direct engagement with contemporary issues. This shift in style laid the groundwork for future Persian writers, poets, and intellectuals who sought to make literature more accessible to the general public. His influence can be seen in the works of later Iranian writers, including Sadegh Hedayat, Jalal Al-e-Ahmad, and other figures who contributed to Iran’s modern literary movement.
Dekhoda’s commitment to education and intellectual empowerment also represents a key part of his legacy. As a teacher and writer, he emphasised the importance of critical thinking, literacy, and civic education as fundamental tools for national development. His pedagogical philosophy centred around the idea that knowledge should be disseminated widely, not reserved for the elite. This approach laid the foundation for a more inclusive education system in Iran, one that reached beyond the traditional boundaries of the aristocracy and clergy to include the general population. Dekhoda’s legacy as an educator lives on in the educational reforms of the 20th century and beyond, as his emphasis on public education and intellectual engagement continues to influence contemporary debates on educational policy in Iran.
Additionally, Dekhoda’s satirical works, particularly those in Sur-e Esrafil, played an important role in shaping Iran’s political discourse. Through satire, he addressed issues such as corruption, the abuse of power, and social inequality, often targeting the ruling elites and their mismanagement of national resources. His biting wit and keen observations forced Iranians to confront uncomfortable truths about their society and government, making him an intellectual figure of resistance. Dekhoda’s satirical legacy, much like that of other great satirists such as Voltaire, had a profound impact on the development of public opinion in Iran, encouraging a more critical and engaged citizenry. His work remains a touchstone for modern Iranian writers who continue to use satire to address political and social issues.
In the context of his wider legacy, Dekhoda’s impact on the intellectual and cultural foundations of modern Iran can be compared to other transformative figures in the history of nation-building, such as Mirza Fath Ali Akhundzadeh, who pushed for reform in Azerbaijan and Iran through literature and philosophy, and Muhammad Mossadegh, whose political vision of democratic reform resonated with Dekhoda’s own ideals. Dekhoda’s approach was not solely focused on political structures but also on the cultural and linguistic tools necessary for the formation of a cohesive modern state. His work highlighted the interconnectedness of culture, language, and politics, a perspective that continues to shape Iranian thought.
Finally, Dekhoda’s legacy as a public intellectual committed to truth and integrity continues to resonate in contemporary Iran, where his writings and actions are seen as models of intellectual courage and moral responsibility. In an era where political censorship and ideological control often dominate, Dekhoda’s example as a writer who spoke truth to power remains a powerful symbol. His insistence on the ethical duties of writers and intellectuals continues to inspire generations of thinkers, writers, and activists, cementing his position as a foundational figure in the history of modern Iran.