Azazil

[1] According to various Islamic beliefs, ʿAzāzīl was the master of the angels and the strongest and most knowledgeable of them, before his pride led to his downfall.

[2][3] ʿAzāzīl is mentioned in Islamic complementary narratives, such as tafsīr (authorized exegesis of the Quran) and Qisas al-Anbiya.

When God creates a successor to the djinn and commands the angels to prostrate themselves before the new creation, ʿAzāzīl refuses, claiming that he is better.

Ibn Manzur[8] (June–July 1233 – December 1311/January 1312) writes in his dictionary of the Arabic language: "The word "إبليس" [(Iblis)] is from the root "بلس" [(BLS)].

"أبلس من رحمة الله" means to be in despair of Allah's mercy, hence, the name إبليس (Iblis).

The name "Iblis" is derived from the root, بلس , as he is in despair of Allah's mercy" -Ibn Mandhur, Lisan Al-Arab, Vol.6/29Quranic tradition can be divided into two camps in regards on the identity of Satan.

[4] When Surah al-Kahf states, in reference to Satan, "(...) he was one of the jinni (...)", the strand of Hasan al-Basri and ibn Abbas differ in meaning.

However, after ʿAzāzīl was banished from heaven, his name is changed to Iblīs and is turned into a "cursed demon" (shayṭān rajim).

"[14]Unlike the tradition of al-Basri, ibn Abbas' interpretation accepts that angels can sin and be expelled from heaven.

Unlike many other Sufi writers, Hallaj rejected that ʿAzāzīl could be restored to God's grace, insisting on Satan's damnation.

[25][26] ʿAzāzīl and his angels were reduced to the principle of evil, when they rejected repentance and justified their persistence by their creation from fire.

[27] 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.

[28] ʿAzāzīl is the worst tempters, since the fallen angel has the power to lead even saints astray, however, still fails against the prophets.

[33] ʿAzāzīl features as one of the first angels in an Alevi oral tradition, there he is informed by the archangel Cebrail (Gabriel), about their creator.

All followed the order but ʿAzāzīl, who refused to prostrate himself, since the light, as something that was created, could not be the creator, so he turned back to the door to stay in the former service of God.

This narration explains that ʿAzāzīl stood at God's service, but he despised that he saw when the door opened and decided to move into the Ego World, causing the later enmity between Satan and humanity.