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Malays narrative

In Malays lore, Azazel appears both as an angel and Al-Jann. Accordingly, Azazel used to be an angel, but was turned into Jann after his refusal to bow down before Adam and then begot the Jinn. They once dwelled in the lowest heaven, but descended to earth, then they battled each other and become disobedient towards God.[38]

Mystic interpretations

Ismailism

Another example can be seen in the Isma'ili literature of the Ginans. Pir Sadardin explains in the fourth verse of his Ginan Allah ek kassam:[39]

All the present angels performed their prostrations to human and human accepted the prostrations

Azāzīl did not obey The Commandment, and as such he was reduced in his status earned [that is, of an angel and the blessings thereof]

In the Ismaili work Umm al-Kitab, Azazel is the first emanation of the high king (God) and loaned the power of creation from Him. Because he was also able to create, he boasted himself being another god besides his Creator.[40] God answered him: "It is impossible, that there will be two gods."[41] Afterwards God made a creation which exceeds these of Azazel, so Azazel may confess, he wholly depends on God. But Azazel refuses to accept the new creation 'Salman', therefore he sinned again. Everytime, Azazel sinned, God took away a colour until he and those who sided with him, became darker and more inferior. Finally they reach the earthen plane, that is accordingly made out of the essence of Azazels creation. In contrast, the lifeforce of human originated from the heavenly realm.[42] Azazel whereupon seduces humans, leading them into the material realm, trying to keep them trapped there. The depiction of Azazel in Umm al-Kitab, resembles the Gnostic Demiurge.[43]

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>>5127902

Alevism

According to Alevi oral tradition regarding the creation of the world, the archangel Cebrail (Gabriel) taught the other archangels Mikail, Israfil, Azrail and Azazel, they are all creatures made by God. All of these angels believed him, except Azazel. Thus Cebrail introduced Azazel to follow, showing him the truth about their origin. Thereupon Cebrail led Azazel to a lamp, which had seven doors, but these doors won't open. A voice sounded, they shall serve here for 1001 days. They all did, after that the doors opened and the angels entered the lamp. Inside the lamp there were two lights forming one body. A voice sounded again, commanding the angels to prostrate themselves before the light. Azazel responded: "This is also a created body", and refused to prostrate himself before the lights, but remained in service of God. In Alevi perspective, this narration shows that Azazel served God, until the "last door" opened, but then he despised it and moved into the "Ego-world". This causing the later enmity between Satan and humanity.[44]

Sufism

According to Sufism, Azazel commonly served God over thousands of years before the creation of the world. God forbid him to worship something else than his Creator. Therefore Azazel declined, then God ordered the angels to prostrate themselves before Adam. He did not know, that worshiping by the command of God is equivalent to worshipping God. Thus, in reference to Surah 15:35, God's curse lies upon Azazel until the Day of Judgment and he became the representative for God's attributes in respect to misleading, darkness and majesty. After the world perishes, Azazel's curse is broken and he will return to his place in heaven. However, Sufi writers such as the tenth-century mystic Mansur Al-Hallaj, declined that Azazel will be restored to God's grace and that he is indeed damned after the Day of Judgment.[45]

Mansur Al-Hallaj mentioned Azazel in his collection Tawasin. Chapter Six of that writing is dedicated to the self-defence of Azazel, and in one section Hallaj explains how each of the letters of Azazel's name relate to his personality.[46]

Azazel is also mentioned three times in Jalāl ad-Dīn Muhammad Rūmīs Masnavi, stating:

Due to obedience the heaven became filled with light and due to obedience the angels became flawless and holy. Impudence darkened the sun and because of his impudence Azazil was shown the door.[47]

In the second mentioning, Azazil is used synonymously with Eblis (Iblis) and yet in another instance, ecstasy of excessive self-awareness turned him from Azazil to Elbis.[

Pseudomonarchia Daemonum

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Pseudomonarchia Daemonum, or False Monarchy of Demons, first appears as an Appendix to Johann Weyer's De praestigiis daemonum (1577).[1]

An abridgement of a grimoire similar in nature to the Ars Goetia, the first book of The Lesser Key of Solomon, it contains a list of demons, and the appropriate hours and rituals to conjure them.

The book was written before The Lesser Key of Solomon, and has some differences. There are sixty-nine demons listed (instead of seventy-two), and the order of the spirits varies, as well as some of their characteristics. The demons Vassago, Seere, Dantalion and Andromalius are not listed in this book, while Pruflas is not listed in The Lesser Key of Solomon. Pseudomonarchia Daemonum does not attribute seals to the demons, as The Lesser Key of Solomon does.[1]

Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber dictus Empto. Salomonis, de principibus et regibus daemoniorum. (Book of the offices of spirits, or the book called 'Empto'. Solomon, concerning the princes and kings of demons).[1] This work is likely related to a very similar 1583 manuscript titled The Office of Spirits,[2] both of which appear ultimately be an elaboration on a fifteenth-century manuscript titled Le Livre des Esperitz (of which 30 of its 47 spirits are nearly identical to spirits in the Ars Goetia).[3]