How the Shaytaan has a share in people’s children
Question

                Is it true that if a person does not say “Bismillaah” before having intercourse, the Shaytaan shares with him in that?
Praise be to Allah. 
          With regard to the Shaytaan having a share when one does 
          not say Bismillaah, Allaah says (interpretation of the meaning): 
 
          “share with them wealth and children (by tempting 
          them to earn money by illegal ways   usury, 
          or by committing illegal sexual intercourse),”
 
          [al-Israa’ 17:64]
 
           Al-Qurtubi said: i.e., give yourself a share in 
          that… 
 
          “children”: it was said that this means the children 
          of zina (fornication, adultery). This was the view of Mujaahid, al-Dahhaak 
          and ‘Abd-Allaah ibn ‘Abbaas. It was also narrated that he said, this 
          refers to the children whom they killed and against whom they committed 
          other crimes. It was also narrated that he said, this refers to when 
          they call them by names such as ‘Abd al-Haarith, ‘Abd al-‘Uzza, ‘Abd 
          al-Laat, ‘Abd al-Shams [i.e., names meaning “slave of…” referring to 
          their false gods]. And it was said that this refers to their initiating 
          their children into kufr so that they make them into Jews or Christians, 
          as the Christians do with their children when they baptize them with 
          water. This was the view of Qutaadah. 
 
          The fifth view was narrated from Mujaahid who said: If 
          a man has intercourse and does not mention the name of Allaah, the jinn 
          wraps himself around his penis and has intercourse along with him. This 
          is what is referred to in the aayah (interpretation of the meaning): 
 
          “with whom no man or jinni has had Tamth [sexual intercourse] 
          before them”
 
          [al-Rahmaan 55:56]
 
          Tafseer al-Qurtubi, 10/289 
 
          Ibn Katheer said: 
 
          “ ‘share with them wealth and 
          children (by tempting them to earn money by illegal ways  
           usury, or by committing illegal sexual intercourse)’
 
          [al-Israa’ 17:64 – interpretation of the meaning]
 
          ‘children’: al-‘Awfi said, narrating from Ibn 
          ‘Abbaas, Mujaahid and al-Dahhaak: this means the children of zina. ‘Ali 
          ibn Abi Talhah said, narrating from Ibn ‘Abbaas: this refers to their 
          children whom they used to kill from folly, without knowledge. Qutaadah 
          said, narrating from al-Hasan al-Basri: by Allaah, he had a share with 
          them in their children by making them Magians, Jews and Christians, 
          so that they followed a religion other than the religion of Allaah and 
          gave a share of their wealth to the Shaytaan. This was also the view 
          of Qutaadah. Abu Saalih said, narrating from Ibn ‘Abbaas: this refers 
          to when they give their children names such as ‘Abd al-Haarith, ‘Abd 
          al-Shams and so on. 
 
          Ibn Jareer said: The most correct view is that every 
          child who is born of a woman concerning whom a sin is committed by giving 
          him a name which Allaah dislikes, or by initiating him into a religion 
          other than that with which Allaah is pleased, or by committing adultery 
          with his mother, or by killing him, or by burying him or her alive, 
          or other actions which involve sin and disobedience towards Allaah, 
          all come under the heading of the Shaytaan having a share in that with 
          the one to whom the child is born, because in the aayah ‘share with 
          them wealth and children’ Allaah did not specify one meaning to 
          the exclusion of any other. Every case where Allaah is disobeyed and 
          the Shaytaan is obeyed is a form of his sharing in that. 
 
          What he said is sound. Each of the salaf pointed out 
          some aspect in which the Shaytaan has a share. It was proven in Saheeh 
          Muslim (2865) from ‘Iyaad ibn Himaar that the Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) said: “Allaah said, ‘I created 
          My slaves as pure monotheists (haneefs), then the shayaateen (devils) 
          came to them and diverted them from their religion and forbade them 
          that which I had permitted to them.’”  
 
          In al-Saheehayn (al-Bukhaari, 3271; Muslim, 1434) 
          it is narrated that the Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) said: “When any one of you 
          want to have intercourse with his wife, let him say, ‘Bismillaah, 
          jannibnaa al-shaytaan wa jannib al-Shaytaan ma razaqtana (In the 
          name of Allaah. Keep the Shaytaan away from us and from what You bestow 
          upon us).’ Then if it is decreed that they should have a child, the 
          Shaytaan will never be able to harm him.” 
 
          (Tafseer Ibn Katheer, 3/50-51) 
 
          al-Tabari said: 
 
          The most correct view is that every child who is born 
          of a woman concerning whom a sin is committed by giving him a name which 
          Allaah dislikes, or by initiating him into a religion other than that 
          with which Allaah is pleased, or by committing adultery with his mother, 
          or by killing him, or by burying him or her alive, or other actions 
          which involve sin and disobedience towards Allaah, all come under the 
          heading of the Shaytaan having a share in that with the one to whom 
          the child is born, because in the aayah ‘are with them wealth and 
          children’ Allaah did not specify one meaning to the exclusion of 
          any other. Every case where Allaah is disobeyed and the Shaytaan is 
          obeyed is a form of his sharing in that is giving Iblees a share in 
          that 
 
          (Tafseer al-Tabari, 15/120, 121) 
 
          Shaykh ‘Abd al-Rahmaan al-Sa’di said: 
 
          “share with them wealth and children”. This includes 
          all kinds of sins that have to do with their wealth and children, such 
          as withholding zakaah, failing to give kafaaraat (expiation) 
          and to give people their dues, not disciplining and  training children 
          to do good and give up evil, taking wealth unlawfully or spending it 
          unlawfully, or using earnings gained from haraam sources. 
 
          Indeed, many of the mufassireen said that also included 
          in the Shaytaan’s share of wealth and children is neglecting to say 
          Bismillaah when eating, drinking or having intercourse; if one does 
          not say Bismillaah when doing those things, the Shaytaan has a share 
          in them, as was mentioned in the hadeeth. 
 
          Tayseer al-Kareem al-Rahmaan, 
          p. 414  
 
          I say: with regard to the Shaytaan sharing in intercourse 
          when a person fails to say Bismillaah, we have mentioned above the hadeeth 
          narrated by Ibn Katheer (may Allaah have mercy on him) and the comment 
          of Mujaahid (may Allaah have mercy on him). 
 
          Conclusion:
 
           The correct view on the meaning of this aayah is 
          that it should be interpreted in the ways mentioned above, for there 
          is no contradiction between these meanings. Each of the salaf mentioned 
          one aspect of its meanings, and there is no contradiction between them. 
          The basic principle in such a case is that the aayah should be interpreted 
          according to all its meanings. 
 
          Shaykh al-Islam Ibn Taymiyah said: 
 
          The differences among the salaf concerning tafseer are 
          very small. Their differences concerning rulings are greater than their 
          differences concerning tafseer. Most of the differences narrated from 
          them in saheeh reports have to do with variations, not contradictions. 
          These are of two types: 
 
          The first is that each of them expresses the meaning 
          that he has in mind using words that differ from the words used by others, 
          each referring to a different aspect of the same thing… This is similar 
          to the case where different words are used to refer to a sword: al-saarim 
          (that which parts or cuts off) and al-muhannad (made from Indian iron).  
          And it is like the names of Allaah, the names of His Messenger, and 
          the names of the Qur’aan.  All of the names of Allaah refer to 
          One; calling upon Him by one of His Most Beautiful Names does not contradict 
          calling upon Him by one of His other Names. Rather it is as Allaah says 
          (interpretation of the meaning): 
 
          “Say (O Muhammad): ‘Invoke Allaah or invoke the Most 
          Gracious (Allaah), by whatever name you invoke Him (it is the same), 
          for to Him belong the Best Names’”
 
          [al-Israa’ 17:110]
 
          Each of His names refers to the same Essence and to the 
          attribute referred to in that name. So al-‘Aleem (the All-Knowing) refers 
          to His Essence and His knowledge; al-Qadeer (the All-Powerful) refers 
          to His Essence and His power; al-Raheem (the Most Merciful) refers to 
          His Essence and His mercy… 
 
          The second kind is when each of them refers to a specific 
          meaning by way of giving an example or drawing the attention of the 
          listener to an example, not in a precise and exclusive sense. This is 
          like when a non-Arab asks what the word khubz (bread) means, and someone 
          shows him a loaf of bread. He is referring to a type, not this specific 
          loaf. 
 
          Majmoo’ al-Fataawa, 13/333-337