Surah Fatihah
Javed Ahmad Ghamidi /
Shehzad Saleem

    This surah is a prayer to seek guidance from the Almighty for the straight path – a prayer which was the wish of every upright person in the time of the Prophet Muhammad (sws). After the Jews and the Christians had distorted the face of religion through their innovations and deviations, it was in fact the desire of every heart to receive fresh guidance. The Almighty articulated this desire through the tongue of His Prophet (sws) in these eternal and matchless words.
    In other words, the prayer for fresh guidance after the Torah and the Injil is the topic of this surah. Consequently, its relationship with the Madinan Surahs of the first group is that of brevity and detail; however, with regard to its topic, it is a very appropriate preface to the Qur’an as well.
    Viewed thus, it becomes evident that this is the first surah that was revealed to the Prophet (sws) in Makkah.

Text and Translation

بِاِسْمِ اللَّهِ الرَّحْمَانِ الرَّحِيمِ

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الرَّحْمَانِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ (1-3)

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ  اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ  صِرَاطَ الَّذِينَ أَنْعَمْتَ

عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (4-6)

    In the name of Allah, the Most Gracious, the Ever Merciful.1
    Gratitude2 is only for Allah3, the Lord of the world4; the Most Gracious, the Ever Merciful5; Master of the Day of Judgment6. (1-3)
    [Lord] You alone we worship and only Your help we seek7.
    Set us firm8 on the straight path9. The path of those you have blessed10, not of those who have earned your wrath11, nor of those who have gone astray12. (4-6)

1. This verse occurs at the start of every surah except Surah Tawbah in the same manner as it occurs here. Consequently, though it is a verse of the Qur’an and has been placed before the surahs at the behest of the Almighty, it is not a part of any surah including Surah Fatihah. It has an independent status at all these places. The words اِقْرأَهُ عَلَى الَّناس are understood to be implied in it. The overall rendering would thus be: ‘In the name of Allah, the Most Gracious the Ever Merciful, O Prophet read out this surah before the people’. Viewed thus, the particle ‘ب’ indicates authority and the verse itself is a manifestation of a prediction made in the Old Testament regarding the Prophet Muhammad (sws). According to this prediction, he would present the words of God before people in the very name of God: 

I will raise up for them a prophet like you from among their brothers; I will put My words in his mouth, and he will tell them everything I command him. If anyone does not listen to My words that the prophet speaks in My name, I myself will call him to account. (Deuteronomy, 18:18)

2. The original Arabic word used is اَلْحَمْد. In the Arabic language, this word is used to acknowledge the greatness and favors of someone and if the person who expresses this word is also benefiting from the said favors, the element of gratitude automatically enters the meaning of the word. It is evident from 7:42, 10:10 and 14:39 that in the expression اَلْحَمْدُ لِلّه’ the word ‘اَلْحَمْد is used to connote gratitude. In this particular surah, it portrays the sentiments of gratitude and appreciation that one is filled with or should be filled with after viewing the unfathomable providence and profound mercy of the Almighty together with reminder of the Prophets of Allah regarding the reward and punishment that is to take place in the Hereafter.
3. The word ‘اللَّه’ has been constructed by prefixing the article ال’ to the word ‘اِلَه. Before the revelation of the Qur’an, in pre-Islamic Arab society this name was always used for the Almighty specifically as the Creator of the Universe and of every living being. The people of Arabia practiced polytheism, yet they never equated any of their deities with the Almighty.
4. The original Qur’anic words used are رَبِّ الْعَالَمِينَ’. The word ‘رَبّ’ means ‘the Cherisher’, ‘the Sustainer’. As a natural outcome of this meaning, the word came to be used in the sense of ‘Lord’ and ‘Master’, and such was the predominance of this usage that it no longer came to be used in the Arabic language in its original meaning. The attribute ‘رَبِّ الْعَالَمِينَ and other attributes mentioned thereafter are actually the basis for the expression of gratitude with which the surah begins. Even so, these attributes have not been mentioned in a corroborative way. They are rather mentioned as an acknowledgement of an obvious reality. The implied meaning being that gratitude is for He who is the Lord of the universe. Since we are His creation, therefore He is our Lord as well. As soon as we enter this world, we are cherished and sustained by Him. Various means and resources have been directed by Him to carry out this task even before our arrival. As long as we remain alive, we witness how fervently the sun, the moon, the winds and various other elements of nature continue to serve our needs. They diligently serve us because He in whose hands are their reins does not let them deviate in the slightest manner from their sphere of activity and from the purpose of their creation.
5. The original Qur’anic words used are الرَّحْمَان’ and ‘الرَّحِِيْم. Although both these words are attributes from the root word ‘رَحْمَة’, there is a great difference in their meanings. While explaining this difference, Imam Amin Ahsan Islahi writes:

The noun ‘رَحْمَان’ (Rahman) is in the intensive form of ‘فَعْلان’ (fa‘lan), (eg: ‘سَكْرَان’ (Sakran) and ‘غَضْبَان’ (Gadban)), while the noun ‘رَحِيْم’ (Rahim): is an adjective of the form ‘فَعِيْل’ (fa‘il) (eg: ‘عَلِيْم’ (‘Alim) and ‘كريمkarim)). A look at the usage of the Arabic language shows that the form ‘فَعْلان’ (fa‘lan) expresses great fervency and enthusiasm, while the form ‘فَعِيْل’ (fa‘il) expresses steadiness and perpetuity. In other words, the first depicts vigor and the second constancy in God’s mercy. A little deliberation shows that the Almighty’s mercy on His creation possesses both these characteristics. The enthusiasm and warmth is complemented by permanence. It is not that His attribute of ‘رَحْمَان’ (Rahman) induced Him to create, and He later forgot to foster and sustain His creation. Indeed, He is nourishing and taking proper care of them because He is ‘رَحِيْم’ (Rahim) as well. Whenever a person invokes His help, He hears his calls and accepts his prayers. Also, His blessings are not confined to this world only. Those who lead their lives according to the path prescribed by Him shall be blessed with eternal life and joy. It must be conceded that all these aspects cannot be comprehended without an integrated understanding of these attributes. (Islahi, Amin Ahsan, Tadabbur-i-Qur’an, 2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), pp. 48-9)

    After a mention of رَبِّ الْعَالَمِينَ, the reality which both the above attributes reveal is that it cannot be concluded that the Almighty, who has made such an elaborate arrangement to nourish and sustain this universe, has any selfish interests in its creation. Furthermore, He has no desire to establish and maintain a ‘kingdom’ for Himself, nor does he need assistance in sustaining it. When this is so, then without any doubt the only reason for our creation is His abounding mercy. It is His continual mercy that we are perpetually benefiting from.
6. The implied meaning being that it is the requisite of His continual mercy and provision of sustenance to His creatures that one day He set up His court of justice, in a manner where he wields supreme authority and everyone bows to Him in total submission. He would then decide all cases by Himself and no one would be able to influence His decisions in any manner.
7. The word عِبَادَة is primarily used in Arabic for ‘humility’ and ‘submission’. In the Qur’an, it is specifically used for the humility and servility a person shows to His Creator. The basic manifestation of this trait is definitely worship, however, since man in this world is also a ‘man of action’, this worship necessarily relates to his deeds. Worship requires a person to lower his outer self to the being before whom his inner self has also bent down; the ruler of his inner self should also rule his deeds and actions, leaving no sphere of human activity an exception to this submissiveness. It is this very worship which, according to the verse, a person cleansing it from any slightest tinge of polytheism, should express specifically for the Almighty. Consequently, the verse does not merely say that we human beings worship the Almighty; it emphasizes that we worship only the Almighty and seek His help only. After this great acknowledgement obviously there is nothing that a person can give to others and there is nothing for which he needs to ask of others. Consequently, in atters of worship and in other affairs of life He asks only the Almighty for help. A little deliberation shows that this seeking of help from the Almighty, in the form of a promise and an acknowledgement, is a natural outcome of the sentiment of gratitude with which the surah began.
8. The verb ‘اِهْدِنَا’ occurs here without the preposition ‘اِلَى’. A suppression of this preposition adds emphasis to meaning of the verb. The expression ‘اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ now does not simply mean ‘give us guidance’. It means: ‘set our hearts on this path; instill in us the desire to tread this path, give us the resolve, determination and facility to stay on this path and guide us forever through whatever circumstances we encounter while traversing it’.
9. The Qur’anic words used are اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ’. The article ‘ال’ signifies ‘عهد (definition). That is the straight path whose explanation has been made in the following verse.
10. The implied meaning being: ‘O Almighty guide us to the path which you showed those whom you blessed with your guidance – those who whole heartedly accepted this guidance in such a manner that they received all your favors’. It is evident from 4:69 that this refers to the noble group of Messengers, their companions, witnesses to the truth and pious Muslims.
11. This refers to people who rejected divine guidance because of arrogance and haughtiness or if they accepted, did so without the willingness of the heart. They not only rejected the Messengers of God through whom the Almighty wanted to reform them but sometimes went as far as to torture and even kill them. Consequently, they became worthy of the wrath of God in retribution of their sins. This is in fact a reference to the Jews of the Pre-Islamic times. In the succeeding surah, it is they who are presented with a charge sheet of their crimes, in a manner that they cannot deny it.
12. This refers to people who distorted the face of religion through their innovations and deviations such that they, at the advent of the last Prophet (sws), were themselves unable to recognize it. This is a reference to the followers of Jesus (sws). Surah Al Imran the surah which succeeds Surah Baqarah presents a charge sheet of their crimes in a manner that they are left with no excuse to deny it.




Researcher’s Companion

I Meaning & Morphology (الصرف و اللغة)

1. ‘ب’ of ‘بِاِسْمِ اللَّهِ
    The ‘ب’ in the expression ‘بِاِسْمِ اللَّهِ’ signifies ‘authority and sanction’. Thus, much like the phrase ‘in the name of the king …’, the expression ‘in the name of Allah ….’ means ‘on the authority and through the sanction of Allah’. (see ref. 1).
    In the Qur’an, it is used in a similar way in the following verse:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (96: 1).

Read, on the authority of your Lord who created. (96:1)

2. ‘الْحَمْدُ لِلَّهِ
    This expression as pointed out by the author (ref. 2) is generally used in the Qur’an to express gratitude to Allah. Some parallel examples are:

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمْ الْأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ (43:7).

And We shall remove from their hearts any lurking sense of injury – beneath them will be rivers flowing – and they shall say: ‘Gratitude be to Allah, who has guided us to this [felicity]: never could we have found guidance, had it not been for the guidance of Allah. (7:43)

وَآخِرُ دَعْوَاهُمْ أَنْ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (10:10).

And the ending of their prayer will be: ‘Gratitude be to Allah, the Cherisher and Sustainer of the Worlds!’ (10:10)

الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ (39:14).

‘Gratitude be to Allah, Who has granted unto me in old age Ishmael and Isaac: for truly my Lord is He, the Hearer of Prayer!’ (14:39)

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ (74:39).

They will say: ‘Gratitude be to Allah, Who has truly fulfilled His Promise to us, and has given us [this] land in heritage’. (39:74)

فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلْ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنْ الْقَوْمِ الظَّالِمِينَ (28:23).

And when you have embarked on the Ark – you and those with you – say: ‘Gratitude be to Allah, Who has saved us from the people who do wrong’. (23:28)

وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ (15:27).

We gave knowledge to David and Solomon: and they both said: ‘Gratitude be to Allah, Who has favored us above many of His servants who believe!’ (27:15)

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ (34:35).

And they will say: ‘Gratitude be to Allah, who has removed from us sorrow: for our Lord is indeed Oft-Forgiving ready to  appreciate [service]’. (35:34)

3. ‘اللَّه
    As pointed out by the author (ref. 2), the word اللَّه’ is made by appending the article ‘ال’ to the Arabic word ‘اله.

4. ‘رَبّ
    As pointed out by the author (ref. 3), the word رَبّ’ has been stripped off its literal meaning of ‘sustainer’ and ‘cherisher’. It has come to be used in the sense of ‘lord’ or ‘master’. Thus expressions like ‘رَبُّ الْبَيْت’ and ‘رَبُّ الْنَاقَة’ are frequently used in Arabic.

5. ‘الْعَالَمِينَ
    The plural here does not signify any meaning beyond its singular ‘اَلْعَالَمْ’. Both are used in Arabic to imply ‘the world’. In other words, the plural form does not mean that ‘all worlds’ are being implied.
    The fact that this plural word can be used in the singular sense is evident from its usage in the Qur’an. Consider the following verses:

أَتَأْتُونَ الذُّكْرَانَ مِنْ الْعَالَمِينَ (165:26).

Of all the creatures in the world, will you approach males. (26:165)

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (1:25).

Blessed is He Who sent down the Criterion to His servant, that it may be an admonition to the world. (25:1)

    It is quite obvious that in both these verses the word الْعَالَمِينَ’ is not meant in its plural sense and is equivalent to ‘اَلْعَالَمْ.

6. الرَّحْمَان’ and ‘الرَّحِِيْم
    It is evident from ref. 5 that in the opinion of the author, commentators have generally failed to appreciate the true relevance and usage of these attributes mentioned successively. Zamakhshari for example says that الرَّحْمَان’ has more intensity and exaggeration than ‘الرَّحِِيْم.i As pointed out by the author, it is Imam Amin Ahsan Islahi who for the first time has determined the true purport of these attributes. No doubt both these attributes are intensive forms; however, both have specific meanings to convey.

7. عِبَادَة
    While pointing out the meaning of this word, the author has written:

    The word عِبَادَة is primarily used in Arabic for ‘humility’ and ‘submission’. In the Qur’an it is specifically used for the humility and servility a person shows to His Creator. The basic manifestation of this trait is worship, however, since man in this world is also a ‘man of action’ this worship necessarily relates to his deeds and actions as well and in this way includes obedience.

 II Syntax & Declensions & (النحو و الاعراب)

1. Declension of مَالِكِ يَوْمِ الدِّينِ
    The word ‘مَالِك’ is used as an attribute and not as a nomen agentis ‘اِسْمُ الْفَاعِل
ii. Therefore, its annexure (اِضَافَة) has made it a defined (مَعْرِفَه) adjective. Hence, it can occur in conjugation with the defined adjectives mentioned in the previous verses.

2. Declension of ‘غَيْرِ
    The word غَيْرِ’ is declined in the genitive because it is a permutative (بَدَل) of ‘الَّذِينَ’ found in the expression ‘صِرَاطَ الَّذِينَ’. Thus the sense is ‘… الْمَغْضُوبِ عَلَيْهِمْ غَيْرِ صِرَاطَ’.

III  Style & Eloquence (الاساليب و البلاغة)

1. Suppression related to the particle ب’ in ‘بِاِسْمِ اللَّهِ
    As pointed out by the author (ref. 1), the Bismillah verse is addressed to the Prophet (sws) and hence the words اِقْرَأهُ عَلَى الَّناس ([O Prophet] read this surah out before these people) are suppressed after the verse. This opinion of the author is in contrast with most of the classical commentators who regard verbs such as اَبْدَاُ’ (I begin) and ‘اَقْرَاُ (I read) to be suppressed before or after the Bismillah verse.

2. Suppression of the Preposition
    The preposition اِلَى’ is suppressed after the verb ‘اِهْدِنَا. In classical Arabic, prepositions are suppressed to emphasize and add to the meaning of verbs after which they are suppressed. The author has pointed this out in the following words:

The expression اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ now does not simply mean ‘give us guidance’. It means:  ‘set our hearts on this path; instill in us the desire to tread this path, give us the resolve, determination and facility to stay on this path and guide us forever through whatever circumstances we encounter while traversing it.’

3. Shift in Address (اِلْتَفَات)
    The first three verses of the surah do not directly address anyone. Rather they are an expression of the various attributes of the Almighty in general. It is the fourth verse with which the address starts. This اِلْتَفَات (address shift) is very apt as the attributes form a befitting prelude to the direct prayer that the subsequent verses express.

IV. Exegesis and Explanation (الشرح و التفسير)

1. The Connotation of اَلْمَغْضُوبِ عَلَيْهِمْ’ and ‘اَلضَّالِّين
    A study of the Qur’an and other parallel verses in which these expressions occur reveals that the people referred to by the words اَلْمَغْضُوبِ عَلَيْهِمْ’ and ‘اَلضَّالِّينare the Jews and Christians of the time of the Prophet Muhammad (sws). The author has pointed this out in ref. 11 and ref. 12. Thus the context of 5:60 and 2:61 shows that Jews are addressed:

قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ مَثُوبَةً عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمْ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ أُوْلَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ عَنْ سَوَاءِ السَّبِيلِ (5 :60).

Say: ‘Shall I point out to you something much worse than this, [as judged] by the treatment it received from God? Those who were cursed by God and incurred His wrath, those from whom some he transformed into apes and swine, those who worshipped Evil; – these are [many times] worse in rank, and far more astray from the even Path!’ (5:60)

وَإِذْ قُلْتُمْ يَامُوسَى لَنْ نَصْبِرَ عَلَى طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ وَضُرِبَتْ عَلَيْهِمْ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِنْ اللَّهِ (2: 61).

And remember you said: O Moses! we cannot endure one kind of food; so ask your Lord for us to produce for us of what the earth grows, – its pot-herbs, and cucumbers, its garlic, lentils, and onions.’ He said: ‘Will you exchange the better for the worse? Go you down to any town, and you shall find what you want!’ They were covered with humiliation and misery; they drew on themselves the wrath of God. (2:61)

    Similarly, it is evident from the context of 5:77 that Christians of the times of the Prophet (sws) have been addressed in it. They are the ones who have gone astray (as indicated by the underlined portion). So on the basis of 5:77 one can conclude that the word اَلضَّالِّين (who have gone astray) in Surah Fatihah refers to these Christians.

قُلْ يَاأَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ (5 :77).

Say: ‘O People of the Book! Exceed not in your religion the bounds [of what is proper], trespassing beyond the truth, nor follow the vain desires of people who have gone astray in times gone by, – who misled many, and strayed [themselves] from the even Way. (5:77)

2. The Connotation of أَنْعَمْتَ عَلَيْهِمْ
    As pointed out by the author (ref 10), the Qur’an itself points out who are implied by the words أَنْعَمْتَ عَلَيْهِمْ:

وَمَنْ يُطِعْ اللَّهَ وَالرَّسُولَ فَأُوْلَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنْ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ  وَحَسُنَ أُوْلَئِكَ رَفِيقًا (4 :69).

And those who obey Allah and the Prophet shall be among those whom God has blessed like the Prophets, the upright, the witnesses [to the truth] and the righteous. And how excellent these companions are. (4:69)

3. The Status of the Bismillah verse
    In the opinion of the author (ref. 1), the Bismillah verse, though a part of the Qur’an, is not part of any Qur’anic Surah including Surah Fatihah. It is addressed to the Prophet Muhammad (sws) with the indication that he is required to read out before his addressees the surah that follows these words.

3. The First Revelation
    According to the author, Surah Fatihah is the first revelation of the Qur’an. It is the only surah of the Qur’an which is not directed to any addressee of the Prophet (sws). Its addresser is every person in the time of the Prophet who yearned for fresh guidance from the Almighty after the Jews and Christians – the People of the Book – had corrupted and interpolated the divine guidance they had been blessed with.

4. Is Surah Fatihah سَبْعًا مِنْ الْمَثَانِي?
    Certain Ahadith say that Surah Fatihah is ‘سَبْعًا مِنْ الْمَثَانِي’. This expression is interpreted to mean ‘the seven oft-repeated ones’. This is because it is suggested that the number seven means the seven verses of Surah Fatihah and since the surah is read in all the prayers it is befittingly called the ‘seven oft-repeated ones’. However, a first reading of the surah shows that is does not have seven verses; they are actually six. Since the expression ‘سَبْعًا مِنْ الْمَثَانِي was understood to mean ‘the seven repeated ones’ and thus the Hadith seemingly says that Surah Fatihah has seven verses, scholars tried to solve the problem by either counting the Bismillah verse as part of Surah Fatihah or splitting the last verse into two verses.
    It is submitted that the expression سَبْعًا مِنْ الْمَثَانِي also occurs in the Qur’an (15:87):

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنْ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (15: 87).

We have bestowed upon you sab‘an mina’l-mathani and the great Qur’an. (15:87)

    A deliberation on its meanings shows that the expression does not mean ‘the seven repeated ones’. The word ‘مَثَانِي’ is the plural of ‘مَثْني’, which means ‘in two’s’ or ‘in pairs’. In other words the expression  سَبْعًا مِنْ الْمَثَانِي means ‘… seven of those composed of pairs. As pointed out by Islahiiii, this refers to the seven groups of the Qur’an in which the surahs occur as pairs. As for the conjunctive ‘و’ that precedes the words الْقُرْآنَ الْعَظِيمَ in 15:87, its grammatical function is ‘explication’ (tafsir), and so the verse means: ‘… seven of those composed of pairs, i.e. the great Qur’an. In other words, as per 15:87, it is the Qur’an itself which is the ‘سَبْعًا مِنْ الْمَثَانِي ’.
    Now the question arises that why do certain Ahadith call Surah Fatihah سَبْعًا مِنْ الْمَثَانِي. The reason, it seems, is that the surah epitomises the Qur’an, and, as such, can be taken as the Qur’an in miniature. It is this character of the surah that the Ahadith seek to bring out.

V. Scriptures and Testaments (العهود  و الصحف ) 

1. Surah Fatihah in the Previous Scriptures
    It seems that the Old and New Testaments contains verses which closely resemble Surah Fatihah.
    The Old Testament contains the following prayer:

‘The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children fro the sin of the fathers to the third and fourth generation.’ (Exodus 34:6-7)

    Upon a request from one of his disciples Jesus (sws) taught the following prayer to the disciples:

‘Father, hallowed be your name, your kingdom come. Give us each day our daily bread. Forgive us our sins, for we also forgive those who sins against us. And lead us not into temptation.’ (Luke, 11:2-4)

    Farahi in his exegesis has explained how closely these words of Jesus (sws) resemble Surah Fatihah.iv Those interested in this comparison are advised to read it.
    See how closely the following Palm of David (sws) resembles the content of Surah Fatihah:

Psalm 86
A prayer of David

    1. Hear, O Lord, and answer me, for I am poor and needy.
    2. Guard my life, for I am devoted to you. You are my God; save your servant who trusts in you.
    3. Have mercy on me, O Lord, for I call to you all day long.
    4. Bring joy to your servant, for to you, O Lord, I lift up my soul.
    5. You are forgiving and good, O Lord, abounding in love to all who call to you.
    6. Hear my prayer, O Lord; listen to my cry for mercy.
    7. In the day of my trouble I will call to you, for you will answer me.
    8. Among the gods there is none like you, O Lord; no deeds can compare with yours.
    9. All the nations you have made will come and worship before you, O Lord; they will bring glory to your name.
    10. For you are great and do marvelous deeds; you alone are God.
    11. Teach me your way, O Lord, and I will walk in your truth; give me an undivided heart, that I may fear your name.
    12. I will praise you, O Lord my God, with all my heart; I will glorify your name forever.
    13. For great is your love towards me; you have delivered me from the depths of the grave.
    14. The arrogant are attacking me, O God; a band of ruthless men seeks my life – men without regard for you.
    15. But you, O Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness.
    16. Turn to me and have mercy on me; grant your strength to your servant and save the son of your maidservant.
    17. Give me a sign of your goodness, that my enemies may see it and be put to shame, for you, O Lord, have helped me and comforted me.

i. Kashshaf, Zamakhshari, 1st ed., vol. 1, (Beirut: Daru’l-Ahya al-Turath al‘Arabi, 1997), p. 49
ii. This explanation is necessary because annexure of a ‘اِسْمُ الْفَاعِل’ does not make it defined, and hence it cannot come in conjugation with defined adjectives.
iii. Islahi, Amin Ahsan, Tadabbur-i-Qur’an, 2nd ed., vol. 4, (Lahore: Faran Foundation, 1986), pp. 376-8
iv. Farahi, Hamidu’l-Din, Majmu‘ah Tafasir, 1st ed. (Lahore: Faran Foundation, 1991), pp. 84-90