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Theology (Kalām) discusses Iblis' role in the Quran and matters of free-will. Some, especially the Muʿtazila, emphasize free-will and that Iblis freely chose to disobey. Others assert that Iblis was predestined by God to disobey.[29] By that, God shows his entire spectrum of attributes (for example; his wiliness) in the Quran, but also teaches humankind the consequences of sin and disobedience. Al-Damiri reports, most mufassir do not regard disobedience alone to be the reason for Iblis' punishment, but attributing injustice to God by objecting God's order.[30] By that, responded God in God's attribute of Jalal (majesty). By that, Iblis distanced himself from God, since, by definition, Jalal cannot have (divine) intimicay.[31]

Likewise, he cannot be excluded from being an angel by fact that he had progeny or offspring, because passion and lust, from which the other angels were free, was compounded in him when God willed disobedience in him. As for God's statement that he was , it is not to be rejected that everything which hides itself (ijtanna) from the sight is a 'Jinn', as stated before, and Iblis and the angels should then be among them because they hide themselves from the eyes of the sons of Adam."[49]

On the other hand, scholars arguing that the term jinni refers to jinn, and not a category of angels, don't need to explain Iblis' origin from fire, but they need to explain Iblis' stay among the angels. Examples of famous scholars who rejected Iblis' angelic origin are Hasan of Basra, Ibn Taimiyya, Ibn Kathir and Sayyid Qutb.[50] This view is also attributed to the majority Mu'tazilah. They famously emphasize free will, and thus cannot argue that Iblis's has been predestined to fall, therefore his sin is necessary a result of rebellion against God's law, thus implying free will.[14] This view was also popularized by Salafi scholars (such as Muhammad Al-Munajjid, who promulgated his view on and Umar Sulaiman Al-Ashqar, in his famous Islamic Creed Series) in recent times.

Yet others argue, that Iblis does not act upon free-will, but as an instrument of God. When Iblis is cast down to hell, he were sent to Sijjin,[58][59] and didn't ask God to spare him from punishment in hell, but requested a chance to redeem himself by proving that he is right and leading humans into sin.[60] Accordingly God makes him a tempter for humanity as long as his punishment endures. Ibn Arabi writes in his Al-Futuhat al-Makkiyya that Iblis and the devils (here: evil jinn) will say after hell ceases to be on the last day, their deeds were prescribed by God and thus not to be blamed when they tempted someone to sin.[61] Since, according to 15:36, Iblis is cursed until Day of Judgement, some writers considered Iblis being redeemable after the world perished.[62][63] His abode in hell could be a merely temporary place, lasting from his fall until the Judgement Day; and after his assignment as a tempter is over, he might return to God as one of the most cherished angels.[63] His final salvation develops from the idea that Iblis is only an instrument of God's anger, not due to his meritorious personality. Attar compares Iblis's damnation and salvation to the situation of Benjamin, since both were accused to show people a greater meaning, but were finally not condemned.[64]

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