A verse in the chapter of the Cave states that Iblis was of the jinn and departed from the command of his Lord, and this is the basis for the mainstream Islamic position that he is not a fallen angel. The distinction matters within Islamic theology, because angels in Islam do not possess the capacity to disobey, so a disobedient angel would be a contradiction; the jinn, made of smokeless fire, have free choice as humans do, and include believers and unbelievers among them. A minority of early commentators held instead that he was an angel who was made an exception, and the discussion of how he came to be among the angels when the command was given is old and not fully closed. He is also called al-Shaytan, and the plural of that term is used for the class of tempters descended from or associated with him.
The Jewish and Christian traditions do have narratives of angelic fall, but they are not this narrative and they arrive by a different route. The Book of the Watchers in 1 Enoch, and a related passage in Genesis, describe heavenly beings who take human wives and teach forbidden knowledge, and were widely read in the Second Temple period. Separately, a taunt-song in Isaiah addressed to a king of Babylon, which speaks of a shining one fallen from heaven, was read from the patristic period onward as a description of the fall of the devil, giving Western Christianity the name Lucifer. Neither text is about a refusal to bow before a human being, and the motif of the refusal, with its argument from the superiority of fire over clay, is distinctively Qur'anic among the three scriptures.