If a term is used in the same sense, and with the same meaning, as that for which it was devised or defined, it is haqiqat or reality. Its use in some other sense is majaz or metaphorical. For example, the word lion is defined to apply to a certain animal. If this term is used for such an animal, this use is haqiqat or in the real sense, meaning that it is an actual lion. If, however, the term lion is used of a brave man, it is majaz or in the metaphorical sense, meaning that metaphorically he is a lion. Other examples are words such as moon and angel, which are used in their real sense, but are also applied metaphorically to human beings to denote beauty or piety.

From these examples, the issue in question is very easy to understand. The terms nabi and rasul have been defined to denote the real prophets and messengers of God. If they are used for such a person, it is haqiqat or by way of reality, meaning that he is actually a prophet. If, however, nabi and rasul are applied to a non-prophet, i.e., to a saint, it is majaz or metaphorical, meaning that he is a metaphorical prophet, i.e. a saint. Similarly, if the Divine revelation to a prophet (known as wahy nubuwwat) addresses him as nabi or rasul, it means that he is actually a prophet. But if God bestows these titles upon some saint in his revelation (known as wahy wilayat), it means that he is metaphorically a prophet, i.e., a saint.

Regarding this, Hazrat Mirza wrote:

``It is true that, in the revelation which God has sent upon this servant, the words nabi, rasul and mursal [a variant of rasul] occur about myself quite frequently. However, they do not bear their real sense according to the real meaning of nubuwwat [prophethood], after the Holy Prophet Muhammad no new or former prophet can come. The Holy Quran forbids the appearance of any such prophets. But in a metaphorical sense God can call any recipient of revelation as nabi or mursal. I say it repeatedly that these words rasul and mursal and nabi undoubtedly occur about me in my revelation from God, but they do not bear their real meanings. This is the knowledge that God has given me. Let him understand who will. This very thing has been disclosed to me that the doors of real prophethood are fully closed after the Last of the Prophets, the Holy Prophet Muhammad. According to the real meaning, no new prophet or ancient prophet can now come.''

(Siraj Munir, p. 3)

``By virtue of being appointed by God, I cannot conceal those revelations I have received from Him in which the words nubuwwat and risalat occur quite frequently. But I say repeatedly that, in these revelations, the word mursal or rasul or nabi which has occurred about me does not carry its real meaning.''

(Anjam Atham, p. 27, footnote)

``Sometimes the revelation from God contains such words [nabi, rasul] about some of His saints in a metaphorical and figurative sense; they are not meant by way of reality. This is the whole issue which the foolish and prejudiced people have dragged in a different direction. The epithet `nabi of God' for the Promised Messiah, which is found in the Sahih Muslim etc. from the blessed tongue of the Holy Prophet Muhammad, is in the same metaphorical sense as that in which it is used in Sufi literature as an accepted and common term for [the recipient of] Divine communication. Otherwise, how can there be a prophet after the Last of the Prophets?''

(ibid., p. 28, footnote)

Saints in the Muslim world prior to Hazrat Mirza were also given the titles nabi and rasul in their Divine revelations in a metaphorical sense, but no one took this as a claim on their part to be prophets. In precisely the same metaphorical way do these words occur in Hazrat Mirza's revelations and writings. So he too is in the category of saints (wali), and cannot be considered as including himself in the category of prophets. He wrote:

``At this point, most of the ordinary people stumble and slip, and thousands of saints and holy men and prophets are mistakenly raised by them to the Divine pedestal. The fact is that when spiritual and heavenly terms reach the public, they cannot get to the bottom of them. Ultimately, they distort them somewhat and take metaphor to be reality, thus becoming involved in serious error and misguidance.''

(Government Angrezi aur Jihad, p. 26)