Editing Azazil (section)

=== Sufism ===
[[Mansur Al-Hallaj|Al-Hallaj]] (c. 858 – 922) mentions ''ʿAzāzīl'' in his ''Kitāb al-Tawāsīn''. Here, ''ʿAzāzīl's'' disobedience to refuse God's command is described as way to hallow God's name. According to him, ''ʿAzāzīl'' proved loyalty to God by declining to bow before Adam. Chapter Six is dedicated to the self-defence of ''ʿAzāzīl'', and in one section Hallaj explains how each of the letters of ''ʿAzāzīl's'' name relate to his personality. Unlike many other Sufi writers, Hallaj rejected that ''ʿAzāzīl'' could be restored to God's grace, insisting on Satan's damnation.<ref>Reynold A. Nicholson ''Studies in Islamic Mysticism'' CUP Archive 1978 {{ISBN|978-0-521-29546-8}} page 120-121</ref> He argues that, since ''ʿAzāzīl'' originated from fire, fire must be his final destiny.<ref>I. K. (1989). Spiritual Liberty. Indien: Motilal Banarsidass.</ref>

''ʿAzāzīl'' is also mentioned three times in [[Jalāl ad-Dīn Muhammad Rūmī|Rumi]]'s Masnavi, as a reminder for the Muslim to exercise discipline and humility, since when ''ʿAzāzīl'' acted arrogantly, he was abandoned to hell in spite of his former high position:
<blockquote> Through discipline and humility this heaven has been filled with light, and through discipline the angel became immaculate and holy. By reason of irreverence, the sun was eclipsed, and insolence caused Azazil to be turned back from the door.<ref>{{cite journal |last1=Moradi |first1=S. Robert |title=Love, Pathos, and the Inner Healer: Examples from Analytical Work Using Mythology and Rumi's Poetry |journal=Psychological Perspectives |date=26 February 2010 |volume=53 |issue=1 |pages=5–20 |doi=10.1080/00332920903543526 |s2cid=170958216 }}</ref></blockquote>

[[Abd al-Karīm al-Jīlī|Al-Jili]] describes angels (''malāʾikah'') and devils (''shayāṭīn'') as manifestations of [[Names of God in Islam|God's attributes]]. While the good angels are made from [[Nur (Islam)|light]] in order to guide humanity, ''ʿAzāzīl'' and his angels are created as reflecting God's names of majesty, darkness and misleading.<ref>Nicholson, Reynold A.. Studies in Islamic Mysticism. N.p., Taylor & Francis, 2003. p. 90</ref> As an angel of single-minded devotion, ''ʿAzāzīl'' fails to realize that bowing before Adam in accordance with God's command is equal as bowing to God himself.<ref>Reynold A. Nicholson ''Studies in Islamic Mysticism'' CUP Archive 1978 {{ISBN|978-0-521-29546-8}} page 120-121</ref><ref>Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 182 {{ISBN|978-9004069060}}</ref> ''ʿAzāzīl'' and his angels were reduced to the principle of evil, when they rejected repentance and justified their persistence by their creation from fire.<ref>Nicholson, Reynold A.. Studies in Islamic Mysticism. N.p., Taylor & Francis, 2003. p. 90</ref>

[[Inayat Khan]] (1882 –  1927), a pioneer of the transmission of Sufism to the West, similarly  teaches that ''ʿAzāzīl'' is a devil leading astray from the way of God. He states that evil actions performed by people attract the spirit of ''ʿAzāzīl'' (or his minions) who in turn leads them further astray into darkness and wrong actions.<ref>I. K. (1989). Spiritual Liberty. Indien: Motilal Banarsidass. p. 104</ref> ''ʿAzāzīl''  is the worst tempters, since the fallen angel has the power to lead even saints astray, however, still fails against the prophets.<ref>Bayman, H. (2012). The Teachings of a Perfect Master: An Islamic Saint for the Third Millennium. Vereinigtes Königreich: Anqa Pub.. p. 238</ref>