sister was forced to move to Ashgabat. She became a Baháʼí and was given the title Leaf of Paradise (Varaqatu'l-Firdaws) by Baháʼu'lláh. Significance Mullá Husayn's role as the first to accept the Báb as the Mahdi and founder of an independent religion grants him a special place in Bábism and the Baháʼí Faith. He was granted the title of Bábu'l-Báb ("Gate of the gate") by the Báb, referring to this role. His expertise as a licensed member of the Shia mujtahidūn and a well-regarded disciple of Siyyid Kázim is seen as giving greater weight to his acceptance of the Báb, seemingly confirming that the Báb fulfilled the traditions of Shia Islam regarding the coming of the Mahdi. Mullá Husayn's role as the first member of the Letters of the Living give him added significance in Bábí and Baháʼí thought. The Letters of the Living did not have specific administrative roles in Bábism, but played a role somewhat analogous to that of the Apostles of Christ: companions of the prophet, refiners of doctrine, and early martyrs. The Letters of the Living were described by the Báb as the return (Arabic: الرجعة rajʻa) of the Shia Infallibles: Mullá Husayn himself is described in the writings of the Báb and Baháʼu'lláh as the return of the Prophet Muhammad, and in other early Bábí sources variously as the return of the Imam Husayn or even described as the "Qa'im of Khorasan". While Mullá Husayn is seen as the symbolic return of these historical figures, he is not seen by Baháʼís as a prophet or Manifestation of God. His raising of the Black Standard prior to the battle of Fort Tabarsi is seen as the fulfillment of Shia eschatological predictions, and further cements his station as an important part of Bábí and Baha'i claims of Mahdi-hood for the Báb. The Báb describes Mullá Husayn with reference to the station known in Shia Islam as the "viceregent" or "silent one", similar to the role of Aaron in the time of Moses, and Ali in the time of Muhammad—one whose authority is great but entirely derived from a greater Prophet, in this case the Báb himself. He is further described as the first perfect Muslim, or the "first fruit of the Tree of Islam". In Bábí theology, it is the emergence of the first perfect follower of a religion which triggers the emergence of the next religion.