Manichaeism

====Iran====
Manichaeans in Iran tried to assimilate their religion along with [[Islam]] in the Muslim [[caliphate]]s.<ref name="Andrew">{{cite book|url=https://books.google.com/books?id=Nae0AQAAQBAJ&pg=PA73 |title=The Islamic World |first=Andrew |last=Rippin |publisher=[[Routledge]] |year=2013 |isbn=978-1-136-80343-7 |page=73 |author-link=Andrew Rippin}}</ref> Relatively little is known about the religion during the first century of Islamic rule. During the early caliphates, Manichaeism attracted many followers. It had a significant appeal among the Muslim society, especially among the elites. A part of Manichaeism that specifically appealed to the [[Sasanian Empire|Sasanians]] was the names of the Manichaean gods. The names Mani had assigned to the gods of his religion show identification with those of the Zoroastrian pantheon, even though some divine beings he incorporates are non-Iranian. For example, Jesus, Adam or Eve were, respectively, given the names Xradesahr, Gehmurd or Murdiyanag. Because of these familiar names, Manichaeism did not feel completely foreign to the Zoroastrians.<ref name="Hutter-1993">{{Cite journal |last=Hutter |first=Manfred |date=1993 |title=Manichaeism in the Early Sasanian Empire |journal=Numen |volume=40 |issue=1 |pages=2–15 |doi=10.2307/3270395 |jstor=3270395 |issn=0029-5973|doi-access=free }}</ref> Due to the appeal of its teachings, many Sasanians adopted the ideas of its theology and some even became dualists.

Not only were the citizens of the Sasanian Empire intrigued by Manichaeism, but so was the ruler at the time of its introduction, [[Shapur I|Sabuhr l]]. As the [[Denkard]] states, Sabuhr, the first [[King of Kings|king of kings]], was very well known for gaining and seeking knowledge of any kind. Because of this knowledge, Mani knew that Sabuhr would lend an ear to his teachings and accept him. Mani had specifically stated, while introducing his teachings to Sabuhr, that his religion should be seen as a reform of [[Zoroaster|Zarathrusta's]] ancient teachings.<ref name="Hutter-1993" /> This was of great fascination to the king, as it perfectly fit Sabuhr's dream of creating a large empire that incorporated all people and their different creeds. Thus, Manichaeism became popular and flourished throughout the Sasanian Empire for thirty years. An apologia for Manichaeism ascribed to [[ibn al-Muqaffa']] defended its phantasmagorical cosmogony and attacked the [[fideism]] of Islam and other monotheistic religions. The Manichaeans had sufficient structure to have a head of their community.<ref>{{cite book |url=https://archive.org/details/formationofislam0000berk |url-access=registration |title=The Formation of Islam: Religion and Society in the Near East |first=Jonathan Porter |last=Berkey |publisher=[[Cambridge University Press]] |year=2003 |pages=[https://archive.org/details/formationofislam0000berk/page/99 99], 100 |isbn=978-0-521-58813-3}}</ref><ref>{{cite book|url=https://books.google.com/books?id=1ajwK7ejowwC&pg=PT86 |title=The Middle East |first=Bernard |last=Lewis |publisher=[[Simon & Schuster]] |year=2009 |isbn=978-1-4391-9000-5 |author-link=Bernard Lewis}}</ref><ref>{{cite book|url=https://books.google.com/books?id=IenWAQAAQBAJ&pg=PA50 |title=State and Government in Medieval Islam |first=Ann K. S. |last=Lambton |publisher=[[Routledge]] |year=2013 |pages=50, 51 |isbn=978-1-136-60521-5}}</ref>

Tolerance towards Manichaeism decreased after the death of Sabuhr I. His son, [[Ahura Mazda|Ohrmazd]], who became king, still allowed for Manichaeism in the empire, but he also greatly trusted the Zoroastrian priest, Kirdir. After Ohrmazd's short reign, his oldest brother, [[Bahram I|Wahram I]], became king. Wahram I held Kirdir in high esteem as well, and he also held much different religious ideals than Ohrmazd, and his father, Sabuhr I. Due to influence from Kirdir, Zoroastrianism was strengthened throughout the empire, which in turn caused Manichaeism to be diminished and weakened. Wahram sentenced Mani to prison, and he died there.<ref name="Hutter-1993" />