Azamet (majesty), the majesty that intellects wear as a garment, is a veil that prevents them from perceiving the Real (al-Ḥaqq) at the moment of manifestation (tajallī). According to verification (taḥqīq), azamet is not an attribute of the Real (al-Ḥaqq). Rather, it is an attribute of hearts (qalb) that know Allah. Azamet is an attribute that rests upon the heart like a garment upon the wearer. This azamet veils intellects from boasting in servitude before Allah. Azamet bequeaths to those intellects a sense of abasement in His presence. That one turns to the world with this attribute, but does not turn to the attribute itself, is among the proofs that the Magnificent (al-ʿAẓīm) is characterized by majesty (azamet). (Futūḥāt, II, 101)
fazāzil 2)15) There are various opinions about the states (aḥwāl) of Azāzīl: According to one, he was a summoner in the heavens and on earth—a summoner who showed the angels good deeds in the heavens, and showed evil deeds to humans on earth. For things are known by their opposites. Fine fabrics are woven behind a black coarse cloth. The angel shows good deeds and says to the good one: If you do this, you will receive your reward. Iblis shows evil deeds and, symbolically, says: If you do this, you will receive your reward. One who does not know evil cannot know good either. (Tawāsīn, 207)
The name of Iblis was derived from His (Allah's) name. Later, it was changed to Azāzīl. In the word Azāzīl, the letter ʿayn alludes to the loftiness of his spiritual aspiration (himma); the first zāʾ to the continual increase of his aspiration; the alif to his views regarding selfhood; the second zāʾ to the asceticism (zuhd) he displayed for the maqām (spiritual station); the yāʾ to his reliance on former knowledge; and the lām to his struggle regarding the command to prostrate—this is an ishāra (allusion) ... (Tawāsīn, 208)
He was called Azāzīl because he was dismissed (ʿuzila). He was dismissed for the sake of his friendship with Him (Allah). He could not reach from his beginning to his end, for he was expelled from his final station. His departure is a reflection of the fidelity in his resolve, which he manifested in the fire of longing and the light of its sharpness. The burning vision he displayed is the price, and its burden is a flickering light that is not constant. His sharāḥim (ways of life) are Brahmanic (heretical), their certainties are doubtful, and their blindness is bathamic (of the nafs or material). (Tawāsīn, 209)