in His words: “and the Qur’an of dawn—indeed, the Qur’an of dawn is witnessed” (Al-Isrāʾ 78).

A number of leading scholars have applied this name to it.
Abū Shāmah remarked in the midst of a discussion: “That is only if we concede that the division relates to the verses of al-Fātiḥah, but such a concession is baseless from the outset. The division mentioned in the hadith is directed to the Prayer itself, by the explicit wording of the report. If it is said, ‘What is meant is the recitation within the Prayer,’ we reply: rather, what is meant is the apportioning of the remembrance contained in the Prayer—that is, the prescribed remembrance it holds, which is glorification and supplication. The glorification is directed to Allah Most High, whether it occurs during the recitation, the bowing and prostration, or elsewhere; and the supplication is directed to the servant, whether it occurs during the recitation, the prostration, or elsewhere.”
An-Nawawī endorsed his reasoning while still referring to al-Fātiḥah as “the Prayer” (1).

Seventh name: “The True Remedy.” It is authentically reported that the Prophet ﷺ said to the man who used al-Fātiḥah as a healing incantation, “How did you know that it is a ruqyah?” It is also authentically reported that he said, “You have taken rightful payment for a genuine remedy.”