in later Middle Persian Zoroastrian documents, namely the Bundahishn, the Denkard, and the Zand-i Wahman yasn. Later Islamic-era sources, particularly al-Tabari's work, also mention Mazdak. These later writings were perhaps corrupted by Iranian oral folklore, given that blame put on Mazdak for the redistribution of aristocratic properties to the people, is a topic repeated in Iranian oral history. Other "villains" in Iranian history, namely Gaumata in the Behistun Inscription of the Achaemenid ruler Darius the Great (), and Wahnam in the Paikuli inscription of the Sasanian shah Narseh (), are frequently accused of similar misdeeds. Legacy A few Mazdakites survived and settled in remote areas. Small pockets of Mazdakite societies are said to have survived for centuries after the Muslim conquest of Persia. Their doctrines probably mixed with radical currents of Shia Islam, influencing them and giving rise to later powerful revolutionary-religious movements in the region. The cult of al-Muqanna‘, who claimed to be the incarnation of God and had followers among the Mubaiyyidah sect of Zoroastrianism and even some Turks, upheld the laws and institutes of Mazdak. In the 9th century, the Khurramites, an egalitarian religious sect possibly originating from Mazdakism, led a revolt under the leadership of Babak Khorramdin against the Abbasid Caliphate and successfully defended large territories against the Caliphate's forces for some twenty years. The Batiniyya, Qarmatians and other later revolutionary currents of Islam may also be connected to Mazdakism and were often equated with it by contemporary authors. Turkish scholar Abdülbâkî Gölpınarlı sees even the Qizilbash of the 16th century – a radical Shi'i movement in Persia which helped the Safaviyya establish Twelver Islam as the dominant religion of Iran – as "spiritual descendants of the Khurramites" and, hence, of the Mazdakites. "Mazdakist" eventually seems to have become a standard derogative label attached by pre-modern Persian and Arabic authors to any radical egalitarian movement in subsequent Iranian history. While medieval Muslim historiography primarily focused on the "socialist" aspects of Mazdak, Zoroastrian tradition, on the other hand, remembers Mazdak above all as a dangerous heretic and enemy of the true faith (Zand-i Wahman yasn 2:1). The author of the Dabestan-e Mazaheb, writing as late as the 17th century, claims to have met individual adherents of Mazdakism who practised their religion secretly among the Muslims and preserved the Desnad, a book in Middle Persian containing the teachings of Mazdak. Philosopher and poet Muhammad Iqbal, who inspired the