The fact that one meaning leads to another is not by itself enough to classify an expression as majāz or kināyah. We must also ask whether the original assigned meaning is still available as intended or whether a contextual indicator excludes it.
Suppose “lion” is used of a brave person and the context rules out an actual animal. The literal sense is then excluded. By contrast, “this man has a long sword-strap” could describe an actual long strap while also suggesting a tall person.
Both expressions can lead to a related meaning, but the status of the literal sense is different. This difference determines the rhetorical classification.