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Bambanci tsakin sauye-sauye na "Bismillahi Ar-Rahmanir Ar-Rahim"
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| Layi 3: | Layi 3: | ||
Malamai su na ganin ayar bismilla daga mafi muhimmancin taken muslunci tare da yin nasiha kan fara yin bismillah gabanin ko wane aiki. | Malamai su na ganin ayar bismilla daga mafi muhimmancin taken muslunci tare da yin nasiha kan fara yin bismillah gabanin ko wane aiki. | ||
Kan asasin fatawowin malamai, haƙiƙa baya halasta a taɓa rubutun bismilla ba tare da alwala ba, haka nan yayin farauta ko yanka na shari'a wajibi ne karanta bismilla. | Kan asasin fatawowin malamai, haƙiƙa baya halasta a taɓa rubutun bismilla ba tare da alwala ba, haka nan yayin farauta ko yanka na shari'a [[wajibi]] ne karanta bismilla. | ||
[[Imamiyya]] da ba'arin malaman ahlus-sunna sun tafi kan cewa bismilla aya ce mai zaman kanta a cikin ko wace sura kuma wani yanki ce ta wannan [[sura]], sai dai kuma wasu ba'arin ahlus-sunna su na ganin cewa kaɗai cikin [[suratul fatiha]] ce basmala ta kasance aya mai cin gashin kanta kuma wani yanki na wannan sura, wasu kuma suka ce hatta a cikin suratul fatiha ba ta kasance aya mai cin gashin kanta ba, bari dai kadai ana karanta ta a farkon ko wace sura in banda suratul tauba domin neman tabarruki. | [[Imamiyya]] da ba'arin malaman ahlus-sunna sun tafi kan cewa bismilla aya ce mai zaman kanta a cikin ko wace sura kuma wani yanki ce ta wannan [[sura]], sai dai kuma wasu ba'arin ahlus-sunna su na ganin cewa kaɗai cikin [[suratul fatiha]] ce basmala ta kasance aya mai cin gashin kanta kuma wani yanki na wannan sura, wasu kuma suka ce hatta a cikin suratul fatiha ba ta kasance aya mai cin gashin kanta ba, bari dai kadai ana karanta ta a farkon ko wace sura in banda suratul tauba domin neman tabarruki. | ||
A rahotan malaman tarihi, wannan aya tare da sauran ayoyin fatiha ita ce aya ta farko wacce aka tarjama zuwa harshen farisanci ta hannun [[Salmanul farisi|salmanul farisi]]. | A rahotan malaman tarihi, wannan aya tare da sauran ayoyin fatiha ita ce aya ta farko wacce aka tarjama zuwa harshen farisanci ta hannun [[Salmanul farisi|salmanul farisi]]. | ||
| Layi 46: | Layi 46: | ||
====Ma'anar Bismilla==== | ====Ma'anar Bismilla==== | ||
Wasu ba'ari malaman tafsiri suna da ra'ayin cewa harafin ba'un a cikin bismilla yana | Wasu ba'ari malaman tafsiri suna da ra'ayin cewa harafin ba'un a cikin bismilla yana ba da ma'anar farawa, ma'ana lokacin da wani mutum yake faɗin "Bismilla" ma'anarta shi ne cewa yana fara aikinsa da sunan Allah.<ref> Misali, duba Ibn Qutaiba, Tafsir Gharib al-Qur'an, 1411H, shafi na 39; Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 1, shafi na 54; Tabatabaei, Al-Mizan, 1363, juzu'i na 1, shafi 17; Hakim, Tafsirin Suratul Hamd, 1420H, shafi na 152-153.</ref> wasu jama'a daban suna cewa harafin ba'un bai da wata keɓantacciyar ma'ana, kaɗai furta bismilla ana yinsa ne da niyya ambaton sunan Allah da kuma neman albarkarsa cikin yin aiki.<ref> Khumaini, [[Tafsirul Al-Kur'anul Karim]], 1418H, juzu'i na 1, shafi na 95.</ref> | ||
Wasu jama'ar daban daga malaman tafsiri suna ganin harafin ba'un ya zo ne da ma'ana isti'ana (neman taimako)<ref> Misali, duba Arus Hawizi, Tafsirin Nur al-Saghalin, 1415 AH, juzu'i na 1, shafi na 12-13; Tayeb, Ateeb Al Bayan, 1378, juzu'i na 1, shafi na 93.</ref> saboda haka bismilla zata zama da ma'anar ina neman taimakon Allah<ref> Aroos Hawizi, Tafsirin Nur al-Saqlain, 1415 AH, juzu'i na 1, shafi na 12-13; Tayeb, Ateeb Al Bayan, 1378, juzu'i na 1, shafi na 93; Hakim, Tafsirin Suratul Hamd, 1420H, shafi na 152.</ref> wasu ba'arin malaman tafsiri na shi'a<ref> Misali, duba Aroos Hawizi, Tafsirin Nur al-Saghalin, 1415 AH, juzu'i na 1, shafi na 12-13; Tayeb, Ateeb Al Bayan, 1378, juzu'i na 1, shafi na 93. ^ Alameh Majlisi, Bihar al-Anwar, 1983, juzu'i na 3, shafi na 41.</ref> sun karɓi wannan ma'ana tare da jingina da riwaya daga A'imma (A.S).<ref> Alameh Majlisi, Bihar al-Anwar, 1983, juzu'i na 3, shafi na 41.</ref> | Wasu jama'ar daban daga malaman tafsiri suna ganin harafin ba'un ya zo ne da ma'ana isti'ana (neman taimako)<ref> Misali, duba Arus Hawizi, Tafsirin Nur al-Saghalin, 1415 AH, juzu'i na 1, shafi na 12-13; Tayeb, Ateeb Al Bayan, 1378, juzu'i na 1, shafi na 93.</ref> saboda haka bismilla zata zama da ma'anar ina neman taimakon Allah<ref> Aroos Hawizi, Tafsirin Nur al-Saqlain, 1415 AH, juzu'i na 1, shafi na 12-13; Tayeb, Ateeb Al Bayan, 1378, juzu'i na 1, shafi na 93; Hakim, Tafsirin Suratul Hamd, 1420H, shafi na 152.</ref> wasu ba'arin malaman tafsiri na shi'a<ref> Misali, duba Aroos Hawizi, Tafsirin Nur al-Saghalin, 1415 AH, juzu'i na 1, shafi na 12-13; Tayeb, Ateeb Al Bayan, 1378, juzu'i na 1, shafi na 93. ^ Alameh Majlisi, Bihar al-Anwar, 1983, juzu'i na 3, shafi na 41.</ref> sun karɓi wannan ma'ana tare da jingina da riwaya daga A'imma (A.S).<ref> Alameh Majlisi, Bihar al-Anwar, 1983, juzu'i na 3, shafi na 41.</ref> | ||
| Layi 92: | Layi 92: | ||
====Tafsirin Irfani==== | ====Tafsirin Irfani==== | ||
Cikin matanai da tafsiri na irfani, an yi bayanin tafsiri na baɗini game da bismilla,<ref> Misali, duba Qashiri, Lataef al-isharat, 2000 AD, juzu'i na 1, shafi 44; Ibn Arabi, Fatuhat al-Makiyya, Dar Ihya Al-Trath al-Arabi, juzu'i na 1, shafi na 102; Kashani, Tafsir Ibn Arabi (Tawilat Abd al-Razzaq), 1422 AH, juzu'i na 1, shafi na 7.</ref> wasu ba'ari suna cewa ubangiji ta hanyar harafin ba'un ya samar da dukkanin halittu,<ref> Misali, duba Qashiri, Lataef al-Isharat, 2000 AD, juzu'i na 1, shafi 44; Ibn Arabi, Fatuhat Al Makkiyya, Dar Ihya Al-Trath al-Arabi, Mujalladi na 1, shafi na 102.</ref> [[Ibn Arabi]] ya ɗabbaka shakalin harafin ba'un da ɗigonsa kan duniyoyi guda ukum da wannan ne shakalin ba'un ya kasance duniyar malakut sannan ɗigonta duniyar jabruti wasalinta kuma duniyar shahada,<ref> Ibn Arabi, Fatuhat Al Makkiyya, Dar Ihya Al-Trath al-Arabi, Mujalladi na 1, shafi na 102.</ref> Abdur-Razaƙ Kashani | Cikin matanai da tafsiri na irfani, an yi bayanin tafsiri na baɗini game da bismilla,<ref> Misali, duba Qashiri, Lataef al-isharat, 2000 AD, juzu'i na 1, shafi 44; Ibn Arabi, Fatuhat al-Makiyya, Dar Ihya Al-Trath al-Arabi, juzu'i na 1, shafi na 102; Kashani, Tafsir Ibn Arabi (Tawilat Abd al-Razzaq), 1422 AH, juzu'i na 1, shafi na 7.</ref> wasu ba'ari suna cewa ubangiji ta hanyar harafin ba'un ya samar da dukkanin halittu,<ref> Misali, duba Qashiri, Lataef al-Isharat, 2000 AD, juzu'i na 1, shafi 44; Ibn Arabi, Fatuhat Al Makkiyya, Dar Ihya Al-Trath al-Arabi, Mujalladi na 1, shafi na 102.</ref> [[Ibn Arabi]] ya ɗabbaka shakalin harafin ba'un da ɗigonsa kan duniyoyi guda ukum da wannan ne shakalin ba'un ya kasance duniyar malakut sannan ɗigonta duniyar jabruti wasalinta kuma duniyar shahada,<ref> Ibn Arabi, Fatuhat Al Makkiyya, Dar Ihya Al-Trath al-Arabi, Mujalladi na 1, shafi na 102.</ref> Abdur-Razaƙ Kashani shi ma cikin tafsirinsa yana ganin harafin ba'un ishara ce zuwa ga Aƙlul awwal ko sadirul awwal.<ref> Kashani, Tafsir Ibn Arabi (Tawilat Abd al-Razzaq), 1422 AH, juzu'i na 1, shafi na 7.</ref> | ||
Bisa ra'ayin Mulla Husaini Wa'iz Kashifi cikin [[Jawahirul tafsir]], harafin alifun ishara ce zuwa ga tsarkakakken zati, sakamakon harafin farko ya kasance harafin alphabet, ga Allah Allaha ya zamana taken zati da ya kasance farko komai, daga kasancewarsa ba shi da ɗigo, yafi dacewa da tsantsar samuwa da ya koru daga dukkanin dabaibayi.<ref> Kashfi, Javaher al-Tafsir, 1379, shafi na 334-335.</ref> | Bisa ra'ayin Mulla Husaini Wa'iz Kashifi cikin [[Jawahirul tafsir]], harafin alifun ishara ce zuwa ga tsarkakakken zati, sakamakon harafin farko ya kasance harafin alphabet, ga Allah Allaha ya zamana taken zati da ya kasance farko komai, daga kasancewarsa ba shi da ɗigo, yafi dacewa da tsantsar samuwa da ya koru daga dukkanin dabaibayi.<ref> Kashfi, Javaher al-Tafsir, 1379, shafi na 334-335.</ref> | ||