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NO, there are no experts/scholars/credible persons who agree with Sam's belief that the Quran contains a contradiction on what Iblis is. God clearly states that Iblis is a Jinn.

The Arabic in verse 18:50 could be translated as he was a jinn or it could be translated as he became a jinn. The following translation of the Arabic verse 18:50 stating that Satan became a jinn, however, is the correct understanding for reasons stated below… It can be understood that Satan became disobedient and therefore no longer an angel through looking at other verses as well as this one rather than coming to a conclusion using only this verse. We should not take the scripture partially… First, God spoke specifically to the angels, not the angels and the jinns… Second, God issued the command to fall prostrate to the angels; and the angels fell prostrate, all of them, except Satan. Some Islamic "scholars" argue about the use of the Arabic word "illah" (except), but it is just a distraction from the fact that God is clearly speaking to and giving the command to angels… Third, There is no mistaking that Satan has fallen, God tells us Satan is in his act of rebellion, which is followed by his banishment… Lastly, the Islamic "scholars" claim that angels are made of light, but nowhere in the Quran does it say what angels are made of. Since there are no inconsistencies or contradictions in the Quran and it is perfect (16:103,18:2, 26:195), complete (6:115, 41:3), and fully detailed (6:114, 7:52, 10:37), we can conclude that the confusion is caused by the contradicting Hadith. (Source)

According to al-Qasim b. al-Hasan- al-Husayn b. Dawud- Hajjaj- Ibn Jurayj- Ibn `Abbas: Iblis was one of the most noblest angels and belonged to the most honored tribe among them. He was a keeper of Paradise. He had authority to rule over the lower heaven as well as earth.

According to al-Qasim- al-Husayn- Hajjaj- Ibn Jurayj- Salih, the mawla of al-Taw'amah and Sharik b. Abir Namir, either one or both of them- Ibn `Abbas: There was an angelic tribe of jinn, and Iblis belonged to it. He governed all in between the heaven and the earth....

IN ORDER to grasp the purport of the term jinn as used in the Qur’an, we must dissociate our minds from the meaning given to it in Arabian folklore, where it early came to denote all the manner of "demons" in the most popular sense of the word. This folkloristic image has somewhat obscured the original connotation of the term and its highly significant – almost self-explanatory – verbal derivation. The root-verb janna, "he [or "it"] concealed" or "covered with darkness": cf. 6 : 76, which speaks of Abraham "when the night overshadowed him with its darkness (janna ‘alayhi)". Since this verb is also used in the intransitive sense ("he [or "it"] was [or "became"] concealed," resp. "covered with darkness"), all classical philologists point out that al-jinn signifies "intense [or "confusing"] darkness" and, in a more general sense, "that which is concealed from [man’s] senses", i.e., things, beings or forces which cannot normally be perceived by man but have, nevertheless, an objective reality, whether concrete or abstract, of their own.

In the usage of the Qur’an, which is certainly different from the usage of primitive folklore, the term jinn has several distinct meanings. The most commonly encountered is that of the spiritual forces or beings which, precisely because they have no corporeal existence, are beyond the perceptions of our corporeal senses: a connotation which includes "satans" and "satanic forces" (shayatin – see note 16 on 15 : 17) as well as "angels" and "angelic forces", since all of them are "concealed from our senses" (Jawhari, Raghib). In order to make it quite evident that these invisible manifestations are not of a corporeal nature, the Qur’an states parabolically that the jinn were created out of "the fire of scorching winds" (nar as-samum, in 15 : 27) or out of "a confusing flame of fire" (marij min nar, in 55 :15) or simply "out of fire" (7 : 12 and 38 : 76, in these last two instances referring to the Fallen Angel, Iblis). Parallel with this, we have authentic ahadith to the effect that the Prophet spoke of the angels as having been "created out of light" (khuliqat min nur: Muslim, on the authority of ‘A’ishah) – light and fire being akin, and likely to manifest themselves within and through one another (cf. note 7 on verse 8 of surah 27). (The Message of the Quran translated and explained by Muhammad Asad [The Book Foundation, England 2003], Appendix III: On the Term and Concept of Jinn, p. 1135)

In the usage of the Quran, which is certainly different from the usage of primitive
folklore, the term jinn has several distinct meanings. The most commonly encountered is
that of spiritual forces or beings which, precisely because they have no corporeal
existence, are beyond the perception of our corporeal senses: a connotation 'which
includes "satans" and "satanic forces" (shayateen - see note 16 on 15:17) as well as
"angels" and "angelic forces", since all of them are "concealed from our senses" (Jawhari,
Raghib). In order to make it quite evident that these invisible manifestations are not of a
corporeal nature, the Qur'an states parabolically that the jinn were created out of "the fire
of scorching winds" (naar as-samoom, in 15:27), or out of "a confusing flame of fire"
(maarij min naar, in 55:15), or simply "out of fire" (7:12 and 38:76, in these last two
instances referring to the Fallen Angel, Iblis). Parallel with this, we have authentic
ahadith to the effect that the Prophet spoke of the angels as having been "created out of
light" (khuliqat min noor: Muslim, on the authority of Aishah) - light and fire being akin,
and likely to manifest themselves within and through one another (cf. note 7 on verse 8 of
surah 27).

See appendix 3: http://www.usc.edu/schools/college/crcc ... _Quran.pdf

there is no confusion amongst any expert/scholar/credible person on this point

I've already shown in my first post why your random blogger is wrong.

God says Iblis is a Jinn -the only person confused is Sam