One of the things that distinguishes between Tafsīr al-Jailānī with other tafsīrs is basmalah inclusion in every sūrah and its different interpretations. Thus, of the 114 sūrahs in al-Qur'ān, there are 113 basmalah interpreted differently except Sūrah al-Taubah. From its uniqueness, then the researcher did the research to know Shaīkh ‘Abd al-Qādir al-Jailānī’s interpretation on basmalah, his reasons to interpret basmalah differently and basmalah significance to the next verses. The study focused in Juz ‘Amma. This research used intellectual history approach and intertextual approach to answer those problems. Globally, Tafsīr al-Jailānī used taḥlīlī method and ishārī style. However, al-Jailānī did not only interpret basmalah esoterically but also exoterically. Then, the researcher divided basmalah interpretation into 3 models: Philosophy, Esoteric (bāṭin) and exoteric (ẓāhir). Taṡawwuf concepts mentioned in basmalah interpretations are effected by al-Jailānī intellectual background as a taṡawwuf expert. Al-Jailānī statement in his work, al-Ghunyah, that basmalah is an opening of every sūrah strengthens that for al-Jailānī basmalah is a verse of every sūrah, so he put it in each sūrah and interpreted it differently. And if it is said that the inclusion of basmalah by al-Jailānī in every sūrah is followed Shāfi'ī and Ḥanbalī madhhab opinion. Then, it is a weak opinion because both are just saying that basmalah is the first verse of al-Fātiḥah. In addition, basmalah interpretation is closely related to the next verses, and not out from each sūrah main theme.