Thus what the Quran and Hadith call as wali and muhaddas, the Islamic Sufi literature calls as fana fir-rasul ('one who has lost or effaced himself in the Holy Prophet'), a prophet by way of zill (meaning 'reflection' or 'shadow'), and a prophet by way of burooz (meaning 'appearance' or 'manifestation'). These expressions do not denote that such men are prophets, but that they display certain qualities of prophethood (such as being spoken to by God) which continue among Muslims after the Holy Prophet Muhammad.

Hazrat Mirza Ghulam Ahmad has explained these concepts in the same way as the earlier leaders of Islamic spiritual philosophy. Regarding fana fir-rasul he writes:

"The fact that our Holy Prophet is the Khatam an-nabiyyin prohibits the coming of any other prophet. However, a prophet who obtains light from the lamp of the prophethood of Muhammad, who in other words is also called a muhaddas, is exempt from this restriction because, due to his obedience to the Holy Prophet and due to his being fana fir-rasul, he is included within the person of the Last of the Messengers, just as a part is included in the whole." (Izala Auham, September 1891, p. 575)

It is absolutely clear from this passage that by "a prophet who obtains light from the prophethood of Muhammad", or a fana fir-rasul, is not meant a prophet. Hazrat Mirza begins by stating that no prophet can come after the Holy Prophet Muhammad because he is the Khatam an-nabiyyin. Then as to what can come, he says that such a one is called a muhaddas, which is a term from Hadith meaning a person who receives revelation without being a prophet.

The significance of the concept of fana has been explained by Hazrat Mirza as follows:

"The very reason why God sent prophets into the world is in order to create people like them. If this does not happen, then prophethood becomes meaningless. Prophets do not come so that they should be worshipped but they come so that people follow their example, attain a similarity to them, and by self-effacement (fana) in them become, as it were, exactly the same as them. Allah says: 'Say: If you love Allah then follow me [Prophet Muhammad], Allah will love you' [The Quran 3:31]. When God loves someone, then which is the blessing that He will keep him deprived of? By 'follow me' is meant the rank of fana which takes one to the level of being a likeness. This concept is accepted by all." (Ayyam as-Sulh, August 1898, p. 164)

That a fana fir-rasul is not a prophet is also clear from the following words of Hazrat Mirza:

"God gives the honour of His word to a person who is fana fin-nabi, just as He does with His prophets." (Zameema Anjam Atham, January 1897, p. 15)

"At the head of every century ... God raises someone who is a substitute for a prophet and whose nature reflects the image of a prophet. That substitute-prophet shows people, through his own being, the qualities of the prophet whom he obeys." (Ainah Kamalat Islam, February 1893, p. 247)

Now we give two examples of what other Muslim religious scholars have written about the concept of fana fir-rasul.

1. Khawaja Zia-ullah Naqshbandi writes:

"The rank of fana fir-rasul is attained when all the characteristics and qualities of the Holy Prophet are to be found in one, and all one's deeds, movements, habits, devotions and meditations are exactly according to the manner of the Holy Prophet. ... Perfect good fortune is that God should paint His servant with the colour and qualities of His friend, the Holy Prophet." (Maqasid as-Salikeen, p. 46, Lahore)

2. Maulana Rashid Ahmad Gangohi, one of the founders of the Deobandi school of thought, and a contemporary of Hazrat Mirza, answered a question as follows:

"Question: What are fana fish-shaikh and fana fir-rasul? From where are these concepts established, and what have Sufis said about it?

"Answer: Both these words are from the terminology of spiritual leaders (Shaikh). The meaning is to obey God and have overwhelming love for Him. Its basis is in the Quranic words: Follow me [i.e. Muhammad], and God will love you [the Quran 3:31]." (Fatawa Rashidiyya, p. 48, Islamic Kutab, Karachi)