In this word, there are letters other than Arabic letters. Among the other names of Iblīs, there is none that includes a letter other than mīm among the Arabic letters. That is also the first bowstring at the front of the hanger. Understand if you can, O vessel of sabr (patient endurance)! (Tawāsīn, 202)
It has not befit anyone but Ahmed and Iblīs to make a claim. However, while Iblīs fell from the eye (lost favor), for Ahmed the very eye of the eye (the essence of vision) was opened.
Iblīs was told: Prostrate! Ahmed was told: Look! He did not prostrate, and Ahmed did not look to the right or left. His gaze was neither distracted nor did it transgress. Iblīs claimed superiority and relied on his own power. Ahmed put forward humility and, with the supplication: "O Turner of hearts (qalb), I cannot praise You enough," did not depend on his own strength.
Among the people of the heavens, there was no muwaḥḥid (proclaimer of tawḥīd, the oneness of God) as esteemed as Iblīs. He ceased to look at the secrets. He worshipped the Maʿbūd (the One Worshipped) with complete detachment, and when he reached tafrīd (absolute singularity), he was cursed. And when he desired more, he was expelled. The Truth (God) said to him: Prostrate. He replied: Shall I prostrate to any other than You?
The Truth said: My curse is upon you. Iblīs replied: No harm. My path is to none but You; I am a humble servant who loves You.
The Truth turned away from him, he became arrogant, turned his back and withdrew. He persisted in the matter in which he insisted. He was asked: Did you become arrogant? He replied: If I had been with You for even a moment, then in this situation arrogance and might would indeed befit me. How did I traverse the eternities with You? Since I have known You from pre-eternity, who could be superior to me?
I am better than him. (al-Aʿrāf 7:12) My service is older than his. In all the worlds, there is none who knows You better than I. I have a purpose in You, and You have a purpose in me. Your purpose in me is ancient, and my purpose in You is ancient. If I had prostrated to any other than You—which I did not—I would have had to return to my origin. For You ... created me from fire. (al-Aʿrāf 7:12) Fire returns to fire. In the end, the decree and choice are in Your hand! (Tawāsīn, 204)
Iblīs's name was derived from His name. Later, it was changed to Azāzīl. In the word Azāzīl, the ʿayn alludes to the loftiness of his spiritual aspiration; the zā to the ever-increasing of his aspiration; the alif to his opinions regarding selfhood; the second zā to the zuhd (asceticism) he displayed for the maqām (spiritual station); the yā to his reliance on ancient knowledge; and the lām to his struggle regarding not prostrating, as indicated.
The Truth asked: Why do you not prostrate, O mehin (humiliated one)? He replied: I am a lover, a lover! The lover is mehin. You call me mehin! O Possessor of irresistible power! I have read this about Your right in the Clear Book: ... You created me from fire, and him from clay. (al-Aʿrāf 7:12) When this is the reality, how could I bow to him? Two opposites do not mix: fire and clay. Moreover, I am older than him in service, superior to him in worth, more advanced in knowledge, and I am the one with the longer life. (Tawāsīn, 208)