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

                What is the share that the Shaytaan has in people’s wealth, as mentioned in the aayah (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]?
Praise be to Allah. 
          The share that he has in their wealth is when they spend 
          it in disobeying Allaah. This was the view of al-Hasan. And it was said 
          that it is that which is acquired from sources which are not halaal. 
          This was the view of Mujaahid. 
 
          Ibn ‘Abbaas said: (it means) the things they used to 
          forbid such as al-baheerah (a she-camel whose milk was spared 
          for the idols and nobody was allowed to milk it), al-saa’ibah 
          (a she-camel let loose for free pasture for their false gods, and nothing 
          was allowed to be carried on it), al-waseelah (a she-camel set 
          free for idols because it had given birth to a she-camel at its first 
          delivery and then again gave birth to a she-camel at its second delivery) 
          and al-haam (a stallion-camel freed freed from work for their 
          idols after it had finished a number of copulations assigned for it). 
          This was the view of Qutaadah. Al-Dahhaak said: (it means) what they 
          used to sacrifice to their gods. 
 
          It was narrated from Ibn ‘Abbaas and Mujaahid: this is 
          what he (the Shaytaan) commands them to do of spending their wealth 
          in disobeying Allaah. ‘Ataa’ said: this means riba (usury, interest). 
          Al-Hasan said: this means acquiring it (wealth) from evil sources and 
          spending it in haraam ways. This was also the view of Qutaadah. Al-‘Awfi 
          said, narrating from Ibn ‘Abbaas (may Allaah be pleased with them both): 
          with regard to his sharing in their wealth, this means that which he 
          forbade them of their an’aam (livestock such as camels, cattle, 
          etc.), i.e., the baheerah,  saa’ibah, etc. This was also 
          the view of al-Dahhaak and Qutaadah. 
 
          Al-Tabari said:
 
          The view which is most likely to be correct is the view 
          of those who said that what this meant was every kind of wealth which 
          involved disobeying Allaah, whether it was spent on haraam things, earned 
          from haraam sources, sacrificed to their gods, instituted as a saa’ibah 
          or  baheerah for the Shaytaan, or other ways by means of which 
          it was spent in disobedience (towards Allaah). That is because Allaah 
          said (interpretation of the meaning): “share with them wealth”. 
          So every kind of wealth by means of which the Shaytaan is obeyed and 
          Allaah is disobeyed, the one who does that has given Iblees a share 
          in it; there is no reason why one specific meaning should be intended 
          to the exclusion of others (i.e., the meaning is general). 
 
          With regard to the Shaytaan sharing in food and drink 
          – to which his sharing in staying overnight in people’s houses, which 
          are also a form of wealth, is also added – in the case of those who 
          do not mention the name of Allaah, this is mentioned in the hadeeth 
          of Jaabir ibn ‘Abd-Allaah, who said that he heard the Prophet 
          
          (peace and blessings of Allaah be upon him) say: “When a man enters 
          his house and remembers Allaah [i.e., says Bismillaah] when he enters 
          and when he eats, the Shaytaan says, ‘You have no place to stay and 
          no dinner.’ If he enters and does not remember Allaah when entering, 
          the Shaytaan says, ‘You have found a place to stay.’ If he does not 
          remember Allaah when he eats, [the Shaytaan] says, ‘You have found a 
          place to stay and dinner.’”
 
          (Narrated by Muslim, 2018). 
 
          It was narrated that Hudhayfah said: When we ate with 
          the Prophet 
          
          (peace and blessings of Allaah be upon him), we would not stretch forth 
          our hands until the Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) stretched forth his hand 
          first. We were going to eat with him one time, when a young girl came 
          rushing as if she were being pushed. She went to stretch forth her hand 
          to the food, but the Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) took hold of her hand. Then 
          a Bedouin came rushing as if he were being pushed, and he took hold 
          of his hand. Then the Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) said: “The Shaytaan regards 
          food as permissible (for himself) if the name of Allaah is not mentioned 
          over it. He brought this girl so that the food might become permissible 
          for him through her, but I took her hand. Then he brought this Bedouin 
          so that the food might become permissible for him through him, but I 
          took his hand. By the One in Whose hand is my soul, his hand is in mine 
          along with her hand.” This was narrated by Muslim, 2017. 
 
          Al-Nawawi said: 
 The 
          correct view, which is that of the majority of scholars of the earlier 
          and later generations, scholars of hadeeth, fiqh and kalaam, is that 
          this hadeeth and similar ahaadeeth which were narrated concerning the 
          Shaytaan eating are to be interpreted according to their apparent meaning. 
          The Shaytaan eats in a real sense, because rationally this is not impossible 
          and sharee’ah does not deny it, rather it confirms it. So we must accept 
          it and believe in it. And Allaah knows best. 
 
          Sharh Muslim, 13/190