Parvaresh, Sayyed Ali Akbar

Parvaresh, Sayyed Ali Akbar, a respected moral educator and teacher of Persian language, representative of the Islamic Consultative Assembly during its first, third, and fourth terms, and Minister of Education during the early years of the 1360s./1980s.

Sayyed Akbar Rafī‛āʾī (later Sayyed Ali Akbar Parvaresh) was born on 22 June 1942/1 Tīr 1321 into a religious middle-class family in the Chahārsūq-e Shīrāzīhā, a quarter of Isfahan.¹ His father, Sayyed Hussein Rafī‛āʾī, was a descendant of Mīrzā Rafī‛ā-ye Nāʾīnī (Rafī‛ al-Dīn Muhammad Ṭabāṭabāʾī Nāʾīnī Zavāreʾī), who was the teacher of such renowned scholars as ‛Allāme Muhammad Bāqer Majlesī* and Sheikh Muhammad Ḥurr al-‛Āmelī.² Sayyed Hussein died in 1947/1326, when his only son was still a child. Thereafter, Ali Akbar was raised under the care of his mother and his maternal uncles (Naṣrullāh, Hasan, and Ali Parvaresh, who were among Isfahan’s craftsmen engaged in silverwork and the construction of shrine enclosures). At his mother’s request, he also changed his family name from Rafī‛āʾī to Parvaresh. He completed his primary and secondary education at Mufīd Primary School and the Ṣāʾeb, ‛Ellīyye, and Kāzerūnī high schools. During his youth, he regularly attended religious gatherings and became acquainted with Sayyed Muhammad Husseini Beheshtī*, Sayyed Muṣṭafā Beheshtī-nezhād*, and Sayyed Hussein Khādemī*.³ Deeply influenced by Beheshtī, he maintained close contact with him whenever the latter travelled from Qum to Isfahan. Later, during his opposition to the Pahlavi regime, he became familiar with the views of Ayatollah Khomeini through Beheshtī and, in coordination with him, helped organize the demonstrations held in Isfahan during the months preceding the victory of the Islamic Revolution.⁴

From his youth, Parvaresh devoted himself to the study of Islamic sources, particularly the Quran and nahj al-balāgha. Together with Muhammad Fūlādgar*, he attended the lessons of Sayyed Muhammad Javād Gharavī* and Sayyed ‛Abd al-Hussein Ṭayyeb*, author of the Quranic commentary kalem al-ṭayyeb. Later, however, a distance emerged between Parvaresh and Gharavī because of certain views held by the latter regarding imamate and welāya.⁵ Parvaresh maintained close relations with religious scholars and leading figures in Islamic studies, including Sayyed Hussein Ṭabāṭabāʾī Burūjerdī*, Muhammad Taqī Ja‛farī, and Murtaḍā Muṭahharī, with whom he discussed his intellectual and religious ideas.⁶ In his book seyrī dar nahj al-balāgha, Muṭahharī adopted Parvaresh’s understanding of the concept of zuhd (asceticism),⁷ reflecting the scholarly esteem in which he held him. Parvaresh was also devoted to spiritual cultivation and self-discipline. During his adolescence, he insisted on performing his morning prayers behind Sayyed Muṣṭafā Beheshtī-nezhād. He was deeply devoted to Ḥājj Esmā‛īl Dūlābī— whom he regarded as one of God’s saints in Tehran⁸—and held regular weekly gatherings with him at the home of Murtaḍā Nabavī.⁹ In addition to the Quran and nahj al-balāgha, Parvaresh had memorized numerous poems by such poets as Jalāl al-Dīn Rūmī and frequently drew upon them in his speeches, making his message more accessible to ordinary audiences.¹⁰

After the death of Sayyed Hussein Ṭabāṭabāʾī Burūjerdī in April 1961/Farvardīn 1340, Parvaresh travelled to Qum with his teacher, Sayyed Muṣṭafā Beheshtī-nezhād, to attend the mourning ceremonies. During this six-day journey, he experienced one of the largest religious gatherings of his time.¹¹ In early 1964/1343, following the release of Ayatollah Khomeini, he travelled to Qum with Khādemī and a group of people from Isfahan to meet him.¹² After Ayatollah Khomeini was exiled to Iraq, his statements and declarations were circulated throughout Iran. Parvaresh played a role in their distribution and was arrested for the first time as a result, though he was later released through the mediation of Khādemī.¹³

Parvaresh continued his education and entered the University of Isfahan. In 1965/1344, he received a bachelor’s degree in Persian literature. His thesis, entitled “The Imamate of the Twelfth Imam from the Perspective of Reason and Tradition,” was prepared under the supervision of Muhammad Bāqer Ketābī* and drew upon both Arabic and Persian exegetical and hadith sources. In 1965–1966/1344–1345, he completed the teacher-training program at the Higher Teachers College (Dānesh-sarā-ye ‛Ālī) in Tehran. At the same time, he began his teaching career, working part-time in schools of Isfahan.¹⁴

Parvaresh served his compulsory military service in the gendarmerie in Fārs Province, including in the towns of Eṣṭahbānāt and Neyrīz. During this period, he delivered passionate religious lectures for the local population, which were warmly received by the region’s religious scholars. The gendarmerie, seeking to avoid public protest, was compelled to allow him to deliver lectures, although it later prohibited him from speaking during the remainder of his service.¹⁵ After completing his military service, he taught for one year in the Department of Education of Shah-reza* and was then transferred to Isfahan, where he taught at Harātī High School* and later at Aḥmadīyye and Ḥakīm Sanāʾī* high schools. At Aḥmadīyye High School, which was affiliated with the Chahārda Ma‛ṣūm Religious Institute, he established the Imam Zamān Welfare Association*. Through this school and association, as well as other religious centers—including the Abā-Baṣīr Educational Institute* for the blind and visually impaired, the World of Islam Scientific and Educational Centre, and the Ḥājj Rasūlīhā Mosque—he continued his cultural and revolutionary activities against the Pahlavi regime.¹⁶ Parvaresh’s name appears among the founders of the Abā-Baṣīr Educational Institute.¹⁷

At Aḥmadīyye High School*, which had been founded by Khādemī and several clerics of Isfahan, political activities were carried out under the guise of cultural work. On Fridays, Parvaresh devoted himself to the educational and cultural care of orphans through the Imam Zamān Welfare Association. When SAVAK became increasingly concerned about the revolutionary activities taking place at Aḥmadīyye School, its principal, Sayyed Abū al-Hasan Badrī, was removed from his position, and Parvaresh, who served as the school’s vice principal, was transferred to Shah ‛Abbās Vocational School.¹⁸ Parvaresh also cooperated with the Scientific and Educational Centre of the World of Islam, which was directed by ‛Abd al-Ali Muṣaḥḥef (his brother-in-law) and had begun cultural activities aimed primarily at the younger generation. The center was closed in 1973/1352 under pressure from SAVAK.¹⁹

For a period, Parvaresh was active in the Ḥujjatīyye Society. It has been said that because the society concentrated on combating Bahaism, which was then regarded as a serious threat, it initially enjoyed the support of a number of senior Shiite religious authorities (marāje‛) and even Ayatollah Khomeini. His membership in the Ḥujjatīyye Society also reduced SAVAK’s suspicions regarding his other activities, since the society was primarily apolitical and devoted to religious instruction and doctrinal education.²⁰ Parvaresh gradually became one of the society’s most prominent speakers in Isfahan and delivered lectures in many cities throughout Iran. In 1973/1352, following a disagreement with Sheikh Maḥmūd Ḥalabī, the founder of the Ḥujjatīyye Society, who at the time opposed Ayatollah Khomeini’s approach, he left the Society. The society did not permit political activity by its members, whereas Parvaresh insisted on active opposition to the Pahlavi regime. He subsequently attracted a number of the society’s younger members and established the Aḥmadīyye Center, which later played a significant role in the events leading to the Islamic Revolution 1979.²¹

SAVAK kept Parvaresh under surveillance and regularly reported on his travels to various cities. During these journeys, he established contacts with religious scholars and politically active individuals in different parts of the country and delivered religious and revolutionary speeches. He also travelled to Kuwait and Egypt in order to establish contacts with the Shiite community in Kuwait and with Sunni religious centers in Egypt. As public protests against the Pahlavi regime intensified, Parvaresh expanded his revolutionary activities. He delivered speeches in cities such as Tehran, Qum, Abadan, and Shahrekurd, often comparing the political conditions of the time to the period of Mu‛āwīye and Yazīd.²²Parvaresh supported armed groups aligned with ayatollah Khomeini’s movement. He helped identify and recruit suitable individuals and was involved in sending some of them to Lebanon for military training. He also maintained contacts with the Tawḥīdī Ṣaff group in Isfahan, a militant organization that later joined the Organization of the Islamic Revolution Mujahidin. Parvaresh likewise cooperated with the People’s Mojahedin Organization of Iran (MKO). Following the organization’s ideological shift, however, he severed his ties with it and discouraged his students from cooperating with its members.²³

In the years preceding the victory of the Islamic Revolution, Hasan Āyat and a group of like-minded associates established a clandestine network among a number of revolutionary officers in the Pahlavi army. The network provided valuable intelligence and logistical support to the revolutionary movement. Among its members were Yūsuf Kulāhdūz, Hasan Aqārab-parast, and Sayyed Mūsā Nāmjū. It also maintained contacts with some military personnel, like Ali Ṣayyād Shīrāzī, Muhammad Mahdī Katībe, Muhammad Reza Raḥīmī, and Muhammad Salīmī.²⁴ Parvaresh was responsible for coordinating the network’s activities in Isfahan. Through this network, information from the army and SAVAK reached revolutionary activists in 1978/1357, contributing to a reduction in civilian casualties in the city of Isfahan.²⁵

Parvaresh was among the influential figures in the sit-in held at the residence of Sayyed Hussein Khādemī. Through his speeches, he played a leading role in shaping the course of the protest. The sit-in began on 1 August 1978/10 Murdād 1357 in response to the arrest of Sayyed Jalāl Ṭāherī Eṣfahānī* and ended on 10 August 1978/19 Murdād 1357.²⁶ Following the ten-day sit-in, a series of bloody incidents occurred in Isfahan. As government repression intensified, a number of the organizers of the protest, including Parvaresh, were arrested.²⁷

With the beginning of the 1978/1357 academic year, school students, teachers, and university students in Isfahan launched strikes and demonstrations, one of their principal demands being the release of Parvaresh and other political prisoners. The arrest of Parvaresh and the resulting escalation of public protests led to the declaration of martial law, the first such measure imposed during the revolutionary movement. On 4 November 1978/13 Ābān 1357, acting on the advice of Beheshtī, Parvaresh secured his release by submitting an appeal to Reza Nājī, the military governor of Isfahan. It has been said that this strategy was intended to preserve the momentum of the revolutionary movement in Isfahan and to prevent it from being weakened by Parvaresh’s continued absence. After the victory of the Revolution, particularly as political rivalries among competing factions in Isfahan intensified, this appeal became the subject of criticism by some of his opponents, who referred to it as Parvaresh’s “letter of repentance.”²⁸

After his release from prison, Parvaresh, together with a group of educators, founded the Isfahan Teachers Society and became a member of its Central Council. The society played an active role in organizing strikes and demonstrations, welcoming Imam Khomeini upon his return, and helping coordinate the affairs of the city.²⁹On 19 January 1979/29 Dey 1357, corresponding to 20 Ṣafar 1399 and the Arba‛īn commemoration, and only weeks before the victory of the Islamic Revolution, Parvaresh delivered one of his most impassioned speeches at the Sayyed Mosque* in Isfahan. In that address, he described imperialism’s confrontation with the Iranian nation as resting on three elements—polytheism, deception, and violence—and called upon the people to rise against each of them in order to secure victory.³⁰

Following the victory of the Revolution in February 1979/Bahman 1357, Parvaresh’s first official responsibility was to head the Revolutionary Committee responsible for maintaining order and security in the city of Isfahan.³¹ He also continued his cultural activities. In the spring of 1979/1358, after the establishment of the Students Cultural Center at Isfahan’s former “Youth Palace” (Kākh-e Javānān), he began teaching there. Through the center’s programs, adolescents and young people became acquainted with religious and revolutionary ideas.³² The program was directed by Ahmad Zamānī (d. 2024/1403), a close friend of Parvaresh and one of his most dedicated associates.

With the formation of the Command Council of the Islamic Revolutionary Guard Corps (IRGC) in Isfahan, Parvaresh and Aḥmad Sālek were nominated by revolutionary activists and local clerics to serve on the council. Parvaresh was subsequently elected as its commander. However, after he was elected to the Assembly for the Final Revision of the 1979 Constitution, Sālek succeeded him as commander of the IRGC in Isfahan.³³

In 1979/1358, Parvaresh was elected to the Assembly for the Final Revision of the 1979 Constitution and became a member of its Religion and History Committee. During the assembly’s deliberations, he emphasized such issues as the principle of velāyat-e faqīh, (Guardianship of the Jurist), Islamic unity, the rights of women and the family, and the institutionalization of the Islamic Revolutionary Guard Corps (IRGC). He also advocated the conformity of legislation with Islamic principles, arguing that “laws must be derived from the Quran and the tradition of the Infallible Imams.”³⁴ In 1980/1359, he was elected as a representative of Isfahan in the first Islamic Consultative Assembly and was chosen as its First Deputy Speaker. He also served on the committee established to select a prime minister, a process that ultimately led to the appointment of Muhammad Ali Rajāʾī. Later, in an effort to resolve the dispute between then-president Abū al-Hasan Banī Ṣadr and Prime Minister Rajāʾī, an arbitration committee was formed jointly by the Assembly and the president, and Parvaresh was appointed as one of its members.³⁵

With the outbreak of the Iran-Iraq War on 22 September 1980/31 Shahrīvar 1359, Parvaresh and Muhammad Muntaẓerī were appointed by the National Consultative Assembly to serve on the Supreme Defense Council. As a member of the council, Parvaresh supported the Islamic militia (basīj) and the Islamic Revolutionary Guard Corps while working to promote coordination between the regular army and the IRGC.³⁶

In 1981/1360, Parvaresh entered government service when he was appointed Minister of Education in the cabinet of Muhammad Javād Bāhunar. He remained in that position until 1984/1363, serving successively in the interim government of Muhammad Reza Mahdavī-Kanī and the cabinet of Mīr Hussein Mūsavī. With the inauguration of the second National Consultative Assembly, the cabinet was required under the law then in force to obtain a vote of confidence from the newly elected parliament. Parvaresh failed to secure parliamentary approval and, in Mīr Hussein Mūsavī’s second cabinet, was succeeded as Minister of Education by Sayyed Kāẓem Akramī.³⁷ During his tenure, Parvaresh sought to expand educational and moral-development programs in schools and to strengthen formative and ideological activities alongside formal instruction.³⁸

In 1981/1360, Parvaresh twice entered the presidential elections as a backup candidate of the Islamic Republic Party. His candidacy was intended as a precautionary measure in light of concerns that the party’s principal candidates might be assassinated.³⁹ In 1985/1364, together with a number of members of the Society of Seminary Teachers of Qum and figures such as Murtaḍā Nabavī and Ahmad Tavakkulī, he founded the newspaper resālat and became its editor-in-chief. The paper’s editorial line was critical of the state-centered economic policies pursued by the cabinet of Mīr Hussein Mūsavī.⁴⁰ Parvaresh was again elected as a representative of Isfahan in the third and fourth terms of the National Consultative Assembly. During the third term, he defended the Guardian Council’s doctrine of approbatory supervision (nezārat-e estesvābī) and publicly expressed his willingness to debate its critics. In the fourth term, he served as Second Deputy Speaker of the Assembly and was also a member of the parliamentary committee charged with investigating the Islamic Republic of Iran Broadcasting (IRIB), where he participated in evaluating the organization’s content and performance.⁴¹ Following Iran’s acceptance of United Nations Security Council Resolution 598 on 17 July 1988/26 Tīr 1367, Parvaresh took part, as a representative of the Assembly, in aspects of the negotiations concerning the implementation of the resolution that were conducted under the auspices of the United Nations Secretary-General, and sought to safeguard Iran’s rights in the process.⁴²

Parvaresh played a prominent role in the Islamic Republic Party. He was among the founders of the party’s Isfahan branch and served as a member of its Central Council.⁴³ During the secretary-generalship of Sayyed Ali Khamenei (1981–1987/1360–1366), he held the position of Deputy Secretary-General. Parvaresh strongly believed in organized political activity and, in this regard, was influenced by Beheshtī’s approach to political organization. He was also a member of the Central Council of the Islamic Coalition Association (Jam‛īyyat-e Mu‛talefe-ye Eslāmī) and served as deputy to its secretary-general.⁴⁴ From 1997/1376 to 1999/1378, he served as head of the ECO Cultural Institute in Iran.⁴⁵

In 2002/1381, after nearly twenty years of residence in Tehran, Parvaresh returned to Isfahan. The final decade of his life passed largely in apparent silence, to the extent that it may be described as a period of self-imposed isolation, though the reasons for it remain unclear. In the summer of 2010/1389, complications arising from diabetes led to the failure of several bodily functions. On 18 October 2011/26 Mehr 1390, while confined to bed, he was honored at a ceremony recognizing his services and contributions. Parvaresh died on 27 December 2013/6 Dey 1392 at the age of seventy-one and was buried in Gulestān-e Shuhadā (Martyrs’ Cemetery)  of Isfahan.⁴⁶

Parvaresh had two sons (Ṣāber and Ṣāleḥ) and four daughters (Fahīme, Nafīse, ‛Aṭīyye, and Na‛īme).⁴⁷ He was known for his commitment to ethical conduct in politics⁴⁸ and held that all political action during the Occultation of the Twelfth Imam, including armed struggle, required the authorization of the velayat-e faqīh (Guardianship of the Jurist).⁴⁹ Although he possessed a warm sense of humor, he also enjoyed considerable respect among his friends and associates. Among his admirers, the title “Ḥāj Āqā” was commonly understood to refer to him. He devoted a large part of his life to educating and mentoring younger generations, and many revolutionaries as well as later military and law-enforcement officials in Isfahan and elsewhere in Iran regarded themselves as his students. In his educational work, he emphasized all dimensions of moral and personal development. He was skilled in both basketball and swimming and was known for entrusting young people with significant responsibilities in educational and formative activities.⁵⁰ Parvaresh was also devoted to prayer and nightly worship. One of the characteristics attributed to him was his habit of spending the night in devotion and remaining active throughout the following day.⁵¹

During the 1980s and 1990s/1360s and 1370s, Parvaresh was a central figure among the revolutionary forces in Isfahan and may be regarded as the spiritual founder of many popular educational and culture-oriented institutions in the city. Ayatollah Sayyed Ali Khamenei (martyrdom 28 February 2026) described him as a “true companion of the Revolution” and stated that he “devoted his sincerity, truthful speech, and noble character to the promotion and consolidation of the Revolution and the Islamic Republic.”⁵² Hussein Nūrī Hamadānī regarded him as a veteran revolutionary who enjoyed a lofty standing before God.⁵³ Nāṣer Makārem Shīrāzī described him as a steadfast figure who never deviated from the path of the Revolution.⁵⁴ Ja‛far Subḥānī referred to him as “a teacher of the Quran, a teacher of hadith, a teacher of ethics, and a model to others.”⁵⁵ According to ‛Abdullāh Javādī Āmulī, life and death were alike for Parvaresh, for through the services he rendered—especially to his students and to younger generations—his influence would endure beyond his lifetime.⁵⁶

Parvaresh possessed a remarkable command of Persian literature and had memorized a vast body of poetry, reportedly including some fifty thousand verses in Persian and Arabic. He was also well versed in Arabic literature, which he studied under Sayyed Muhammad Javād Mūsavī Gharavī.⁵⁷Parvaresh regarded Jalāl al-Dīn Rūmī as the greatest thinker in Islamic history⁵⁸ and, like Rūmī in the mathnavī, frequently employed stories and anecdotes to communicate profound ideas. He considered jurisprudence indispensable to the spiritual path and mystical self-cultivation.⁵⁹ He recited the Quran in a mournful and contemplative tone, closely attuned to its meanings. He was known for his creative and insightful interpretations of the Quran,⁶⁰ and his approach to religion was rational and reflective.⁶¹

Most of Parvaresh’s published works consist of collections of his speeches and lectures. Among his principal writings are a series of short articles on the views of several Orientalists, published in maktab-e eslām journal in late 1969/1348 and early 1970/1349; Quran va khuṭūṭ-e enfāq ([Isfahan]: Qāʾem, 1975/1354); payāmbar dar Makka (Qum: Shafaq, n.d.) and Ali dar Medina (Qum: Shafaq, 1976/1355), both based on lectures concerning the lives of the Prophet and Imam Ali; padīde-ye jāhīlīyat az dīdgāh-e Quran (Tehran: Rasā, 1979/1358); pīshgāmān-e kahf (Qum: Shafaq, 1982/1361), a commentary on Sūrat al-Kahf intended to familiarize young people with methods of struggle through the logic of the Quran; and negareshī be neẓām-e khānevāde dar Islam (Qum: Pārsāyān, 2003/1382). A number of his lectures were also published posthumously under the titles mardān-e ānjelus (Isfahan: Ḥadīth-e Rāh-e ‛Eshq, 2014/1393), jāhelīyat, padīdeʾī bī-marz (Isfahan: Ḥadīth-e Rāh-e ‛Eshq, 2014/1393), mā va Quran (Isfahan: Ḥadīth-e Rāh-e ‛Eshq, 2014/1393), nabard-e nūr va nār (Isfahan: Ḥadīth-e Rāh-e ‛Eshq, 2014/1393), jelvehāʾī az ‛āshūrā (Qum: ‛Aṭash, 2016/1395), dar enteẓār-e ẓuhūr (Qum: ‛Aṭash, 2017/1396), and rāhyābī be malakūt-e quran (Qum: ‛Aṭash, 2021/1400).

/Ahmad Zamani; Mahmoud Forouzbakhsh; Encyclopaedia Isfahanica/ⁱ

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Parvaresh, Ali Akbar, “nāguftehhā-ye enqelāb dar guft-va-shunūd bā marḥūm ustād sayyed Ali Akbar Parvaresh: tanhā reḍā-ye khudā dar naẓaram būd,” pāsdār-e eslām, vol. 33, nos. 385–386, Dey–Bahman 1392/2014.

Parvaresh, Ali Akbar, “nāguftehhā-ye enqelāb dar guft-va-shunūd bā marḥūm ustād sayyed Ali Akbar Parvaresh,” shāhed-e yārān, nos. 167–168, 2019/1398.

Parvaresh, Nafīse, “rūzhā-ye sakht-e mubāreze: khāṭerātī az ustād Ali Akbar Parvaresh be qalam-e Nafīse Parvaresh,” shāhed-e yārān, nos. 167–168, 2019/1398.

Pīshgāhī-Fard, Muhammad, khāṭerāt-e Muhammad Pīshgāhī-Fard, ed. Reza Mukhtārī Esfahānī, Tehran: Markaz-e Asnād-e Enqelāb-e Eslāmī, 2006/1385.

Raḥīm Ṣafavī, Yaḥyā, “marḥūm Parvaresh dar shekast-e ḥaṣr-e Ābādān naqsh-e vīzheh dāsht,” in yādmān-e duvvumīn sālruz-e erteḥāl-e ustād sayyed Ali Akbar Parvaresh, [Isfahan, ?2015/?1394].

Sālek, Ahmad, Khāṭerāt-e Ḥujjat al-Eslām Sheikh Ahmad Sālek, ed. Muhammad-Mahdī Seyfī, Tehran: Markaz-e Asnād-e Enqelāb-e Eslāmī, 2006/1385.

“salmān-e enqelāb: guft-va-gū bā ustād Ahmad Zamānī, Maḥmūd Forouzbakhsh va Javād Jelvānī pīrāmūn-e nuqāṭ-e mubham-e zendegī-ye ustād Parvaresh,” Eṣfahān-e Zībā: yādnāme-ye gerāmīdāsht-e yāzdahumīn sālgard-e darguzasht-e marḥūm ustād Parvaresh, [1403/2024].

Shahīdī, Mas‛ūd, “velāyat-e faqīh az manẓar-e ustād Parvaresh: guft-va-gū bā Mas‛ūd Shahīdī”, shāhed-e yārān, nos. 167–168, 2019/1398.

Subḥānī, Ja‛far, “ramz-e maḥbūbīyat-e Parvaresh,” in yādmān-e duvvumīn sālruz-e erteḥāl-e ustād sayyed Ali Akbar Parvaresh, [Isfahan, ?2015/?1394].

“ustād-e enqelābī: murūrī bar zendegī va fa‛ālīyathā-ye sīyāsī va enqelābī-ye sayyed Akbar Parvaresh”, shāhed-e yārān, nos. 167–168, 2019/1398.

vaṭan-e emrūz, newspaper, vol. 6, no. 1217, 28 December 2013/7 Dey 1392.

yārān-e imam be revāyat-e asnād-e SAVAK, book 19: khādem-e sharī‛at: sharḥ-e mubārezāt-e Ḥażrat Āyatullāh sayyed Hussein Khādemī, Tehran: Vezārat-e Eṭṭelā‛āt, Markaz-e Barresī-ye Asnād-e Tārīkhī, 2001/1380.

yārān-e imam be revāyat-e asnād-e SAVAK, book 57: ustād sayyed Ali Akbar Parvaresh, Tehran: Vezārat-e Eṭṭelā‛āt, Markaz-e Barresī-ye Asnād-e Tārīkhī, 2015/1394.

Zamānī, Ahmad, “ādam tarbīyat mīkardand: guft-va-gū bā Dr. Zamānī,” in darbāre-ye Ali Akbar Parvaresh, [Isfahan]: Setād-e Barguzārī-ye Nekūdāsht-e ustād sayyed Akbar Parvaresh, [?2011/?1390].

“zendegīnāme-ye ustād sayyed Akbar Parvaresh,” in darbāre-ye Ali Akbar Parvaresh, [Isfahan]: Setād-e Barguzārī-ye Nekūdāsht-e ustād sayyed Akbar Parvaresh, [?2011/?1390].

1. The commission for the entry “Parvaresh, sayyed Ali Akbar” was issued at the request of Ahmad Zamānī, one of Parvaresh’s closest students and associates, on 28^th December 2024. He made initial efforts to prepare the entry, but died in a traffic accident on 11^th April 2025 before completing the work. The task of organizing the notes and consulting additional sources was subsequently undertaken by Mahmoud Furouzbakhsh. But the final version of the article, however, is the result of the collective efforts of the contributors to the Encyclopaedia Isfahanica.[↩]

1. “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” p. 3.[↩]
2. ‛Aẓīmīyān Zavāre, vol. 1, pp. 174, 180–181.[↩]
3. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. nine–ten.[↩]
4. Ibid., pp. ten, twenty-three; Zamānī, p. 35.[↩]
5. Forouzbakhsh, 2019/1398, pp. 51–54.[↩]
6. “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” p. 3.[↩]
7. Muṭahharī, p. 240; Parvaresh, 2014/1392, p. 35.[↩]
8. Najafī Qudsī, p. 66.[↩]
9. Nabavī, p. 47.[↩]
10. Forouzbakhsh, 2018/1397, p. 136.[↩]
11. Ḥanīf, vol. 1, pp. 56–57, quoting Ali Akbar Parvaresh.[↩]
12. Ibid., vol. 1, p. 261, quoting Ali Akbar Parvaresh.[↩]
13. Ibid., vol. 1, p. 285, quoting Muhammad-Ali Farrukh-Fāl.[↩]
14. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. ten–eleven; “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” p. 3.[↩]
15. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. fourteen, 6, 13; “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” p. 3.[↩]
16. Ḥanīf, vol. 1, pp. 368–369; “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” p. 3; “Ali Akbar Parvaresh ke būd?…,” p. 2.[↩]
17. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. 34–35.[↩]
18. Ibid., pp. fifteen–seventeen, twenty-eight; enqelāb-e eslāmī be revāyat-e asnād-e SAVAK, book 1, p. 237.[↩]
19. Ḥanīf, vol. 1, pp. 368–371; yārān-e imam be revāyat-e asnād-e SAVAK, book 57, p. twenty-eight.[↩]
20. “salmān-e enqelāb,” quoting Ahmad Zamānī, p. 4; Ḥanīf, vol. 1, pp. 381–382.[↩]
21. “salmān-e enqelāb,” quoting Ahmad Zamānī, p. 4; Pīshgāhī-Fard, pp. 117, 165–167.[↩]
22. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. twenty-three–twenty-six, 37–42, 175.[↩]
23. Ibid., p. twenty-six; Pīshgāhī-Fard, p. 170; “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” pp. 3–4.[↩]
24. Naṣr et al., 2015/1394, pp. 617–618, quoting Ali Akbar Parvaresh.[↩]
25. “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” p. 4.[↩]
26. yārān-e imam be revāyat-e asnād-e SAVAK, book 19, pp. 318–387; Mehr-Alīzāde, pp. 181–191.[↩]
27. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, p. 157; Mehr-Alīzāde, p. 214.[↩]
28. Pīshgāhī-Fard, pp. 169–171, 189; Naṣr et al., 2017/1396, vol. 5, pp. 26–32.[↩]
29. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. twenty-nine, 208–210.[↩]
30. Naṣr et al., 2017/1396, vol. 5, pp. 32–33.[↩]
31. Parvaresh, 2014/1392, p. 35.[↩]
32. Naḥvī, p. 6.[↩]
33. Sālek, pp. 191–193; Raḥīm Ṣafavī, p. 14.[↩]
34. Iran. majles-e barresī-ye nahāʾī-ye qānūn-e asāsī-ye jumhūrī-ye eslāmī-ye Iran, vol. 1, p. 315; yārān-e imam be revāyat-e asnād-e SAVAK, book 57, p. thirty-one and footnote 1.[↩]
35. yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. thirty-one–thirty-two.[↩]
36. Parvaresh, 2014/1392, p. 36; yārān-e imam be revāyat-e asnād-e SAVAK, book 57, p. thirty-three.[↩]
37. Fāḍaelī Bīrujandī, p. 199.[↩]
38. Ḥaddād-‛Ādel, p. 26.[↩]
39. Nabavī, p. 46.[↩]
40. Ibid., pp. 46–47.[↩]
41. Shahīdī, p. 11; yārān-e imam be revāyat-e asnād-e SAVAK, book 57, p. thirty-two.[↩]
42. “ustād-e enqelābī,” p. 31.[↩]
43. Pīshgāhī-Fard, pp. 193–194; Bādāmchīyān, p. 17.[↩]
44. Parvaresh, 2014/1392, p. 36.[↩]
45. “zendegīnāme-ye ustād sayyed Akbar Parvaresh,” p. 7; see also: https://www.ecieco.org/en/aboutus/pastpresidents[↩]
46. Naḥvī, p. 6; yārān-e imam be revāyat-e asnād-e SAVAK, book 57, pp. thirty-seven–thirty-eight.[↩]
47. ‛Aẓīmīyān Zavāreh, vol. 1, p. 181.[↩]
48. Lārījānī, p. 14.[↩]
49. Ḥejāzī, p. 36.[↩]
50. Zamānī, pp. 32–33.[↩]
51. ‛Asgar-Ulādī, p. 9.[↩]
52. vaṭan-e emrūz, newspaper, vol. 6, no. 1217, 28 December 2013/7 Dey 1392, p. 1.[↩]
53. Nūrī Hamadānī, p. 8.[↩]
54. Makārem Shīrāzī, p. 6.[↩]
55. Subḥānī, p. 5.[↩]
56. Javādī Āmulī, p. 4.[↩]
57. Parvaresh, 2019/1398, p. 35; Pīshgāhī-Fard, p. 165.[↩]
58. Parvaresh, 2014/1392, p. 37.[↩]
59. Parvaresh, Nafīseh, p. 86.[↩]
60. Lārījānī, p. 16.[↩]
61. Asadī, pp. 16–17.[↩]