Bambanci tsakin sauye-sauye na "Bismillahi Ar-Rahmanir Ar-Rahim"

'''Bismillahi Ar-Rahmanir Ar-Rahim'''(Larabci:{{Arabic|بسم الله الرحمنّ الرحيم}}) ko kuma basmala ay ace daga ayoyin Kur’ani wacce ita ce farkon dukkanin surori in banda nsuratul tauba, kamar yadda ya zo a riwaya an yi bayanin falaloli game da wannan aya, daga jumlarsu ita ce aya mafi karamci kuma mafi girman ayoyin kur’ani.

Malamai suna ganin ayar bismilla daga mafi muhimmancin taken muslunci tareda yin nasiha kan fara yin bismillah gabanin kowanne 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.

Imamiyya da ba’arin malaman ahlus-sunna sun tafi kan cewa bismilla ay ace mai zaman kanta a cikin kowacce sura kuma wani yank ice ta wannan sura, sai dai kuma wasu ba’arin ahlus-sunna suna 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 bata kasance aya mai cin gashin kanta ba, bari dai kadai ana karanta ta a farkon kowacce sura in banda suratul tauba domin neman tabarruki.

A rahotan malaman tarihi, wannan aya tare da sauran ayoyin fatiha itace aya ta farko wacce aka tarjama zuwa harshen farisanci ta hannun salmanul farisi.

Muhammad Jawad Mugniyya cikin tafsirin Al-Kashif ya ce “Bismillahir Ar-Rahmanir Ar-Rahim” bayan kalmar shahada guda biyu ta kasance taken musulmai, musulmai suna fara dukkanin ayyukansa da karatunsu bayan karanta bismilla<ref> Mughniyeh, al-Tafsir al-Kashif, Dar al-Anwar, juzu'i na 1, shafi na 24.</ref> a cewar Murtada Muɗahhari wannan jumla tana daga mafi muhimmancin taken muslunci, sannan don gudun mantuwa ya dace musulmai sun zana rubutunta kan allon zayyana kyawawan rubutu, su kafa a kan bangon gidajensu, sannan gabannin dukkanin ayyukansu su fara da karantata.<ref> Motahari, Panzdeh Guftar, 1389, shafi na 162-163.</ref>

An ce daga abubuwan da suka bazu da yaɗuwa tsakanin musulman Iran shin c cewa domin neman albarka da neman tsari daga sharri da bala’o’I haƙiƙa suna rubuta wannan aya kan dutse ko tiles sannan su kafeta kan baƙin kofar gida<ref>موسوی آملی، [https://www.ensani.ir/fa/article/46398/سر-در-نوشته-های-قرآن «سر در نوشته‌های قرآن»]، سایت پرتال علوم اسلامی.</ref> sakamakon yawan amfani da bismilla a farkon kowanne aiki wannan jumla wani lokaci a harshen farisanci maimakon amfani da fi’ilai misalin (Befarmayi) ko (Beshatabi) sai ayi amfani da ita.<ref> Moini, Amsal wa  ta'abiri Kur'ani, 1394, shafi na 153-155.</ref> haka nan a farkon risala ko littafai kalmar (bismillahir rahmanir Rahim) ana rubuta da tarjamar farisanci (Bename khodawande bakhshande mehraban) ko kuma wata jumla kwatankwacin haka..<ref>[https://kalamesabz.com/ترتیب-پایان-نامه-نویسی/ «ترتیب پایان نامه نویسی»]، سایت کلام سبز.</ref>

<center>وَ قَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَ مُرْسَاهَا»<ref> سوره هود، آیه ۴۱.</ref></center>

Ta sauka ya kasance yana amfani da bismillahi, bayan saukar aya ta 110 suratul isra’i yana karanta bismillahi Ar-Rahman, amma daga ƙarshe bayan saukar ayar

bayan Saukarta sai ya koma karanta bismillah a kammalenta.<ref> Jisas, Ahkam al-Qur'an, 1415 AH, juzu'i na 1, shafi na 7.</ref> wasu ba’ari sun tafi kan cewa “bismillahir Ar-rahmanir Rahim” cewa itace aya ta farko da ta sauka tare da suratul alaƙ wurin Annabi (S.A.W).<ref> Misali, duba Tabari, Jame al-Bayan, 1412 AH, juzu'i na 1, shafi na 38.</ref>

Akwai riwayoyi da suka daga tafsiran shi’a da ahlus-sunna da suke bayani kan darajoji da falalolinta, ƙurɗubi cikin tafsirinsa ya naƙalto daga Imam Ali (A.S) cewa ita bismilla magani daga dukkanin cuta kuma mai taimako ce ga duk wani magani.<ref> Qortubi, Al-Jamael ahkam Al-Qur'an, 1364, juzu'i na 1, shafi na 107.</ref> kan asasin wani yankin riwaya cikin tafsirin Ayyashi naƙali daga Imam Rida (A.S). wannan aya ta kasance mafi karamci mafi girman ayoyin kur’ani.<ref> Ayashi, Tafsir al-Ayyashi, 2013, juzu'i na 1, shafi na 21.</ref> haka nan cikin ba’arin riwayoyi ya zo cewa kyawunta rubutata domin girmama ubangiji yana sanya samun gafarar ubangiji,<ref> Siyuti, Durrul al-Manthor, Dar al-Fakr, juzu'i na 1, shafi na 27.</ref> karantata hanya ce ta kuɓuta daga wutar jahannama,<ref> Bahrani, al-Burhan fi Tafsir Kur’ani, 1415 AH, juzu’i na 1, shafi na 99.</ref> cikin ba’arin riwayoyian naƙalto cewa an tattaro sirrikan bakiɗayan litattafan sama a cikin kur’an, sannan dukkanin abin da yake cikin kur’ani yana cikin fatiha, kuma dukkanin abin da yake fatiha yana ƙunshe cikin bismilla.<ref> Kundozi, Yanabi Al Mowadda, 1422 AH, Juzu'i na 1, 213.</ref>

Malaman tafsiri suna cewa ana karanta bismilla gabanin kowanne aiki domin ya zama an fara da sunan Allah<ref> Misali, duba Tabarsi, Majmael al-Bayan, 1415 AH, juzu'i na 1, shafi na 54; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 1, shafi na 103; Tabatabaei, Al-Mizan, 1363, juzu'i na 1, shafi na 15-17; Tayeb, Ateeb Al Bayan, 1378, juzu'i na 1, shafi na 93.</ref> a cewar Muhammad Husaini ɗabaɗaba’i cikin tafsirul Al-mizan, Allah ya buɗe kur’ani da sunansa mafi darajar suna domin zancensa ya kasance alama da tunawa da shi, haka nan ta haka ya koyar da bayinsa da su dinga buɗe ayyukansu da zantukansu da faraway da sunansa don zama na Allah kuma abin da yake nuna shi.<ref> Tabatabaei, Al-Mizan, 1363, juzu'i na 1, shafi na 15.</ref>

==== Ma’anar Bismilla ====

Wasu ba’ari malaman tafsiri suna da ra’ayin cewa harafin ba’un a cikin bismilla yana bada ma’anar faraway, 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 ba’ari daban kuma suna cewa sakamakon babu mamaici a kur’ani, bismilla a kowacce suta tana da keɓantacciyar ma’ana da take da alaƙa da saƙon ayoyin wannan sura,<ref> Qashiri, Lataef al-isharat, 2000 AD, juzu'i na 1, shafi.44; Khumaini, Tafsirin Al-Kur’anul Karim, 1418 Hijira, juzu’i na 1, shafi na 96.</ref>] cikin tafsirin Ayyashi, an naƙalto riwaya daga Imam Sadiƙ (A.S) cikin tafsirin bismilla cikinsa harafin ba’aun ya zo da ma’anar “Baha’u” hasken Allah, harafin sinun “Sana’ullahi” ɗaukakar Allah, harafin mimun “Majdullahi” girmamarsa.<ref> Ayayyshi, Tafsir al-Ayyashi, 2013, juzu'i na 1, shafi na 22.</ref>

Malaman fiƙihu cikin babuka misalin sallah, aure, farauta, yankan shari’a da abin ci da abin sha sun yi bayani game da bismilla, ba’arinsu sun kasance kamar haka:

*Taɓa basmala: bisa mahangar mashhur malaman fiƙihu na shi’a, taɓa rubutacciyar bismilla ba tare da alwala kasancewarta aya ta kur’ani<ref> Hakim, Mustamsak al-urwa, 1391 AH, juzu'i na 2, shafi na 272.</ref> kuma siffa da daga siffofin Allah, yin hakan haramun ne.<ref> Tabatabaei Yazdi, al-Auwa al-Wuthghati, 1417 AH, juzu'i na 1, shafi na 352.</ref>

*Bismilla cikin karatun sallah: malaman fiƙihu na shi’a sun yi ijma’i cewa bismilla wani ɓangare daga bakiɗayan surorin kur’ani in banda suratul tauba, saboda haka wajibi ne karantata cikin sallolin farilla.<ref> Hakim, Mustamsak al-urwa, 1391 AH, juzu'i na 6, shafi na 174-175.</ref>

*Farauta da yankan shari’a: a fatawar malamai faɗin bismilla yana cikin sharuɗɗan ingancin yanka na shari’a.<ref> Najafi, Jawaharl al-Kalam, 1362, juzu'i na 36, ​​shafi na 113.</ref>

A cewar Rashid Rida wanda ya rayu tsakanin shekaru 1282-1354 bayan hijira, daga malaman tafsiri na ahlus-sunna a ƙasar Lubnan, kasancewar bismilla wani ɓangare daga aya ta 30 daga suratul namlim bakiɗayan musulmi sun ittifaƙi cewa ayar kur’ani ce,<ref> Rashidreza, Tafsir al-Manar, 1990, juzu'i na 1, shafi na 33.</ref>] amma game da kasancewarta a farkon kowacce sura shin ay ace mai cin gashin kanta to lallai cikin hakan akwai saɓani tsakanin musulmai,<ref> Rashidreza, Tafsir al-Manar, 1990, juzu'i na 1, shafi na 33.</ref> Alusi ɗaya daga cikin fitattun malaman tafsirin ahlus-sunna, cikin tafsirinsa Ruhul Ma’ani, ya ambaci mahanga guda goma<ref> Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 1, shafi na 41.</ref> ba’arinsu sune kamar haka:

*Imamiyya: ba’arin sahabbai da tabi’ai, shafi’i da aksarin mabiyansa, wasu ba’arin ma’abota ƙira’a guda bakwai, Asim da kisa’i sun tafi kan cewa bismilla ay ace mai cin gashin kanta kuma wani ɓangare ce daga dukkanin surori in banda suratul tauba.<ref> Rashidreza, Tafsir al-Manar, 1990, juzu'i na 1, shafi.33; Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 1, shafi na 41.</ref>

Ba’arin dalilansu sun kasance kama haka:

1-Ijma’in sahabbai kan cewa cikin mus’haf na farko, a farkon kowacce sura idan ka cire tauba akwai bismilla.<ref> Rashidreza, Tafsir al-Manar, 1990, juzu'i na 1, shafi na 33.</ref>

2-an naƙalto riwayoyi daga madogaran shi’a da ahlus-sunna daga Annabi (S.A>W) da Imaman shi’a kan cewa bismilla ay ace mai cin gashin kanta kuma wani ɓangare ce ta bakiɗayan surori in banda suratul tauba.<ref> Misali, duba Hakim Nishaburi, al-Mustadrak Ali al-Sahihin, 1411 AH, juzu'i na 1, 356-357; Kilini, Al-Kafi, 1407 AH, juzu'i na 3, 312-313; Baihaqi, Al-Sunan al-Kubari, 1424 AH, juzu'i na 2, shafi:67; Boroujerdi, Jame al-Ahadith al-Shia, 1415 AH, juzu'i na 5, shafi na 128-130.</ref>

3-Sirar musulmai tun lokacin da Annabi (S.A.W) yake raye ta kasance a farkon kowacce sura in banda tauba ana farawa da karanta bismilla, idan bismilla ba ɓangare bace daga kur’ani, wajibi ne kan Annabi (S.A.W) ya yi wa musulmai bayani don gudun zama sababin ɓacewar musulmai.<ref> Khoi, Al-Bayan, Mu’assasa Ihya'i Asare Khoyi</ref>

*Malik ɗan Anas, Abu Hanifa da mabiyansa, Abu Umar da Yaƙub ɗan Is’haƙ daga ma’abota ƙira’a na garin basara da wasu ba’arin malamai suna ganin bismilla matsayin aya mai cin gashintakuma ana karantata domin nemn tabarruki kuma ta kasance bayanin farko surori, haka nan kuma rarrabewa tsakanin surori,<ref> Rashid Reza, Tafsir al-Manar, 1990, juzu'i na 1, shafi.34; Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 1, shafi na 41.</ref> kuma bata kasance ɓangaren wata sura in banda abin da ya zo cikin aya ta 30 a suratul namli.<ref> Fakhr Razi, al-Tafseer al-Kabir, 1420 AH, juzu'i na 1, shafi na 172.</ref>

*Ahmad ɗan Hanbali, Hamza ɗaya daga ma’abota ƙira’a guda bakwai da wasu ba’ari sun yi amanna da cewa bismilla tana kasancewa aya mai cin gashin kanta kuma kaɗai ɓangare ce na cikin suratul hamdi.<ref> Rashidreza, Tafsir al-Manar, 1990, juzu'i na 1, shafi.34; Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 1, shafi na 41.</ref>

An ce farkon tarjamar bismilla tare da sauran ayoyin fatiha zuwa harshen Farisanci ya kasance ta hannun Samanul Farisi bayan Farisawa sun nemi yin hakan,<ref> Sarkhsi, Al-Mabssut, 1414 Hijira, juzu'i na 1, shafi na 37.</ref> ya tarjama wannan aya cikin wannan shakali (da sunan Allah mai rahama)<ref> Shoaibi, Mujam Musannafat Al-Qur'an, 1403 AH, juzu'i na 2, shafi na 12</ref> wasu ba’arin tarjamar farisanci sun kasance kamar haka:

*Abul Al-Fatuhu Razi, malamin tafsiri na shi’a a ƙarni biyar: (da sunan Allah mai rahama mai yawan afuwa)<ref> Razi, Rouz al-Janan, 1376, juzu'i na 15, shafi na 182.</ref>

*Mulla Husaini Wa’iz Kashifi, malamin tafsiri na shi\a a ƙarni na tara bayain hijira: (Da sunan Allah wanda ya cancanci a bauta masa kuma ya ba da halitta kuma ya rayar da su kuma ya raya su ya raya da karfi da hikima ya kare su daga aibobi).<ref> Kashfi, Jawaher al-Tafseer, 1379, shafi na 330.</ref>

*Tarjamar tafsirin ɗabari wacce ta kasance daga mafi daɗewar tarjamar kur’ani zuwa harshen farisanci: (Da sunan Allah, Mai rahama, Mai jin kai).<ref> Tabari, Tarjameh TafsirTabari, 1356, juzu'i na 1, shafi na 10.</ref>

*A cikin tarjamomin wannan zamani ma’ana ƙarni na goma sha huɗu da sha biyar bayan hijira, akwai tarjamomi daban-daban da aka yi wa bismilla, mafi yaɗuwa da bazuwarsu itace (Da sunan Allah mai rahama mai jin ƙai).<ref> Alal misali, duba Sajdi, “Muadil farsiri “Bism Allah al-Rahman al-Raheem” dar tarjamehhaye qadim wa jadid kur'an, shafi na 26-30.</ref>

Rahman da Rahim siffofi ne biyu daga siffofin Allah a mahangar mafi yawan malaman tafsiri<ref> Qortubi, Al-Jamae ahkam Al-Qur'an, 1364, juzu'i na 1, shafi na 104.</ref> an ciro ne daga tushen kalmar “rahamat”<ref> Ibn Qutaiba, Tafsir Gharib al-Qur'an, 1411 AH, shafi na 12; Tabatabaei, Al-Mizan, 1363, juzu'i na 1, shafi 18; Qurtubi, Al-Jamae ahkam Al-Qur’an, 1364, juzu’i na 1.</ref> galibin malaman tafsiri<ref> Qortubi, Al-Jamae ahkam Al-Qur'an, 1364, juzu'i na 1, shafi na 105.</ref> sun ce “Rahman” keɓantacciyar siffa ce ta ubangiji.<ref> Misali, duba Sheikh Tusi, al-Tabayan, Dar Ihya al-Trath al-Arabi, juzu'i na 1, shafi na 29.</ref> da ma’ana gamammiyar rahama daga Allaha da taje haɗowa da dukkanin bayinsa muminai da kafirai, amma siffar “Rahim” tana shiryarwa ne kan dawwamammiyar rahamarsa da ta keɓanci muminai su kaɗai.<ref> Sheikh Tusi, Al-Tabayan, Dar Ihya Al-Trath al-Arabi, juzu'i na 1, shafi na 29; Tabatabai, Al-Mizan, 1363, juzu'i na 1, shafi na 18-19; Aroos Hawizi, Tafsir Noor al-Saqlain, 1415 Hijira, juzu'i na 1, shafi na 12.</ref>

A ra’ayin ba’arin malaman tafsiri fuskar gamewar siffar rahamaniyyar Allah ga dukkanin bayinsa, tun da shi ne ya halicce su, shi ne zai ɗauki nauyin azurtar su.<ref> Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 1, shafi na 54; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 1, shafi na 166.</ref> sannan fuskar keɓantuwar rahimiyya ga bayinsa masu Imani shi ne cewa a rayuwarsu ta duniya zai basu taufiƙi a lahira kuma zai basu rahama zai gafarta musu zunubansu.<ref> Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 1, shafi na 54.</ref>

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 shima 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>

Cikin ba’arin matanai da tafsiran irfani, “Rahman” ta zo da ma’anar mai rahama da failar samuwa da kamala ga dukkanin masu ababen samuwa, kan asasin hikima da tanadinsu ne ta zo,<ref> Kashani, Tafsir Ibn Arabi (Tawilat Abd al-Razzaq), 1422 AH, juzu'i na 1, shafi na 7; Qonavi, Ejaz Al Bayan, 1381, shafi na 173; Sultan Alisha, Bayan al-Saada, 1408 AH, juzu'i na 1, shafi na 28.</ref> sannan kalmar “Rahim” tana ma’anar mai kwarara kalamar ma’anawiyya kebantacciya ga mutum.<ref> Kashani, Tafsir Ibn Arabi (Tawilat Abd al-Razzaq), 1422 AH, juzu'i na 1, shafi na 7</ref>

Basmalataba cikin jumlar ayoyi da rubutunta ya jawo hankalin ma;abita fasahar kyawunta rubutu, a tsawon tarihi na samar nau’i daban-daban na rubutun basmala.<ref> Mati, "Tasmieh", shafi na 326.</ref> zanen rubutun basmala cikin fasaha tayel ana ƙirga cikin ɗaya daga fasahohin ƙayata zanen gine-gine a ƙasar Iran, akwia kufaifayin daban-daban daga hakan da ya haɗa da masallaci, bakin ƙofar gida da wuraren ibada da ma wurare masu tsarki da ake kafe zanenta.<ref> Mati, "Tasmieh", shafi na 326.</ref> Har ila yau, masu zane-zane na musulmi sun kirkiro ayyuka daban-daban na zane-zane.

Basmala cikin adabin farisanci, cikin isɗilahi misalin”Murƙu bismil” da ma’anar kazar da aka yanke wuyanta da kuma “Murƙu basmal” kazar da bat agama mutuwa ba, haka nan “Basmal gahe” da ma’ana mahauta ko mayanka.<ref> Moini, Amsal wa ta'abir Kur'ani, 1394, shafi na 159; Mati, "Tasmieh", shafi na 326.</ref>