Comprehensiveness of the holy Quran to Islamic legal edicts required by human until the Day of Judgment is an important issue on which Islamic interpreters and jurists have proposed different views. Some have overdone this issue and considered Quran as a comprehensive for all edicts required by human so that tradition of Imams is not required. Some other have wasted and have suggested the doubt that the Quran is not legislative. Others have only mentioned the legislative all-comprehensiveness of the holy Quran and some others have considered Quran with tradition or two mentioned sources with consensus and comprehensive deduction of all legal edicts. This study has pointed to different views proposed on this issue and their criticism, and correct view; that is, legislative all-comprehensiveness of the holy Quran with its mentioned reasons and has explained the approaches of its comprehensiveness. Keywords: Quran, all-comprehensiveness, legislation, Islamic legal edicts, tradition.

In the present era, comparative study in Islamic research between different denominations, especially Shiites and Sunnis, is one of the important study methods that in addition to recognizing the views of the two sects on Islamic issues, has a special role in providing a suitable solution for resolving differences and approximating Islamic denominations. One of these main and fundamental issues is the comprehensiveness of the Quran. Islamic scholars from ancient to modern times have explained this basis by referring to verses and hadiths and have expressed different views about the realm of the comprehensiveness of the Quran. Using the descriptive-analytical method, this research has comparatively explored the comprehensiveness of the Quran in two important commentaries of the two sects, Tafsir al-Kashef and Tafsir al-Quran al-Karim. Findings show that Moghniyeh and Shaltut, by accepting the comparative comprehensiveness, have considered the religion of Islam and the Holy Quran to include the previous religions and divine books, and rejecting the maximum comprehensiveness, believe that the application of Quranic verses to the rules of natural sciences, due to the fact that these sciences are prone to error and change, causes the transmission of the error and change to the Quran.Both commentators consider the references of the Quran to the generalities of some sciences and arts in the direction of human guidance and have thus accepted the moderation-guidance comprehensiveness of the Quran.In addition, both thinkers have rejected the minimal view of the comprehensiveness of the Quran and have considered various sciences and arts to be effective in understanding the verses of the Quran, provided that they are not a criterion for understanding the Quran. They have also given an explanatory role to the Quran in three areas of beliefs, rules and ethics. Moreover, they have considered the Quran as a book of guidance for human beings in individual and social life.

One of the features of the Holy Quran and muslims basic and fundamental believes, is the integrity of God’s speech which like Quran most important features as it’s eternality, always have been in the intention of interpreters and Quran surveyors from the past to now.Imam Fakhr Razi (544-605) the owner of the interpretation of the "Mafatih Algeyb" and Alusi (1217-1270) the author of interpretation book of the "Rohol Maani Fi Tafsir Alazim Va alsab Almasani" are the disclosed interpreters which the topic of Quran comprehensivity have been in their attention. In the interpretation of Quran integrity, there is less approach and this scope did know in the field of basis and minutiae of religion, while in his assumption the problem of entirety of Holy Quran has difference with integrity and in some positions of his own interpretation as discussed in many fields of science, he wrote about the entirety of Quran. Whereas Alunsi in his interpretation was affected by the Imam Fakhr Razi and He criticized and he said his own ideas and viewpoints but in the determination of territory of entirety of Quran has been benefited from view point of totality and besides accepting minority of Fakhr Razi theory, He proposed a majority-based scope at the field of population and he extended it’s detail to the other field of science. Regard into, today adaptive comparation among the thoughts of muslim thinkers in the field of Quranic surveys, is needed and the way of this adaptations, the origin of a thought either affectability of one interpreter from another one. Also the changes of Quranic subjects, was manifested. So the author of this passage Studies the Viewpoints of old and new interpreter of sonni’s thinkers to the subject of Quran entirety, and the changes and extensivity of this subject was compared in two period (past and present).

The problem of the comprehensiveness of the Quran and its scope is an important Quranic issue and has a pivotal role in its understanding and interpreting. For determining the realm of the Quran, the researchers have stated reasons from the Quranic verses. The most important of them is “الْکِتَابَ تِبْیَانًا لِکُلِ شَیْءٍ وَنَزَلْنَا عَلَیْکَ” (and we have sent down to you the Book as clarification for all things). In spite of being presented the precious debates over this issue, its analysis makes it be clearer on the angles. This note with analytic and descriptive method has studied the exegetists’ opinions about clarifying the Quran. Considering the concept of « تبیان » the exposition (clarification), the way determining the teachings and knowledge in the Quran and the Islamic traditions relating to the comprehensiveness of the Noble Quran is a sign of everything which needs to be clarified (determined). Therefore, the Quran exposes everything including everything relates to the guidance and has religious signs and also everything which is non-religious and not connecting to the religious in appearance. Although, some details have been stated in detail and some others have been presented briefly (summarily) in the Quran and the Quran, itself, hands the explanation of them over to the sunnah -practice- of the prophet (peace be upon him) and Infallibles and the rational principles which are taken sayings and practical from them.

Some contemporary scholars have looked upon the Quran unkindly and to them, its teaching applications are exclusive to certain nations, regions and eras. Following such kind of belief, they ignore the comprehensiveness of the Quran. According to Allameh Tabatabaie’s viewpoints from an religion-based perspective and adopting an analytic approach, while this paper investigates the meaning of the verses related to universality and eternality of the Quran, universality and eternality of the prophet’s mission, universality and eternality of the Quran and the prophet’s mission, it explains the concomitant between the two important categories of universality and eternality of the Quran with its comprehensiveness. By proving the referents of the verses related to universality and eternity of the Quran and the Prophet’s mission, their concomitant with the category of comprehensiveness is proved and it is not deniable.

The comprehensiveness of the Qur'an, in the sense of the immortality of the Qur'an at any time and its universality in any place, is one of the basic topics of various topics of Qur'anic sciences. From the past until now, Muslim thinkers have explained this basis by referring to verses and traditions. Accepting the maximalist point of view, some people have considered the appearance of the words of the Qur'an as actual, comprehensive of all human and natural sciences. A group has chosen the theory of moderation and introduced the Qur'an as a guide for man in material and spiritual matters. Some have expressed a minimal point of view and considered the completeness of the Qur'an in terms of values ​​and moral issues. In the meantime, in the Quranic thought of the Supreme Leader, the maximalist view is not valid, and also the minimal view is rejected due to the secularist view of the Quran and abandoning it and accepting part of the verses of the Quran and denying the other part. By accepting the moderate comprehensiveness of the Qur'an, a part of it is in the guidance dimension, the expression of all matters related to the guidance and education of human beings in various aspects, personal, social, spiritual, etc., and another part is in the scientific dimension, the fundamental transformation in human sciences. He knows the meaning of changing the foundations of these sciences from their western origin to the Qur'anic position.

Scientific comprehensiveness is an essential principle in Quran interpretation. Each of the Shiite commentators tends to adopt a particular interpretation by citing evidence in each area of comprehensiveness. It has raised questions regarding the positions of Ayatollah Javadi and Ayatollah Ma'refat on the scientific comprehensiveness of the Quran. This is based on their detailed and serious contributions to this discussion. The present paper explores this issue through a comparative analysis of the transmission and processing of information. Based on the research findings, both contemporary Qur'anic personalities accepted the scientific comprehensiveness of the Qur'an and provided comments on it. Ayatollah Javadi believes that the Qur'an's inherent scientific comprehensiveness results from the fact that all sciences are effective in achieving happiness both in this world and the afterlife, while the Qur'an was revealed for human happiness,Therefore, the maximum comprehensiveness of the Qur'an is acceptable under the following two conditions,Firstly, Qur'an guidelines should include the appearance, interior, reduction, and interpretation of the book,Secondly, these guidelines must be provided by the infallible. No one should expect the Quran to cover all sciences equally, or that we can derive details about all sciences from it. Although his principle is provable, some weaknesses exist. However, Ayatollah Ma'refat acknowledges the scientific comprehensive nature of the Qur'an through certain branches of science. By criticizing opposing views on comprehensiveness and religious belief, he tries to prove his theory and argues that the Qur'an cannot be used to extract all sciences,rather, it is a scientific reference whose reliability is unquestionable because of its comprehensiveness.

Some Qur'an verses and religious leaders' words refer to the subject of "Qur'an comprehensiveness". Finding the range of Qur'anic topics and decrees will play a central role in organizing the range of demands and people's productivity. Therefore, scholars always seek to find the scope of Qur’, anic topics. The common views are: the Qur'an absolute comprehensiveness in all knowledge, the Qur'an absolute comprehensiveness in religious knowledge, the Qur'an comprehensiveness in expressing the religious knowledge main lines, and the Qur'an comprehensiveness compared to other holy books. Using library sources and descriptive-analytical method, this article seeks to review and criticize the reasons for these four approaches. The chosen approach considers the Qur'an comprehensiveness as the productivity of all the Qur'anic signs and indications, along with the Qur'anic guidance to follow the religious leaders and developed intellect. In other words, the Qur'an contains the most comprehensive leading method by guiding people to the three pillars of guidance, i. e. the revealed words, divine guides, and steady wisdom, rather than including all matters directly in the verses.

The Quran, as the only divine book preserved from any form of distortion, aims to guide humanity in all eras and repeatedly invites reflection upon its verses. One of the significant areas requiring contemplation is the relationship between the Quran and various human sciences, including the humanities. One way to explore this relationship is by examining the views of scholars who have devoted their lives to a profound understanding of this divine table. Among those who have meticulously studied the Quran from this angle is Allama Sheikh Jafar Sobhani Tabrizi. The present study, aiming to explore his views, utilizes his written and spoken works through a descriptive and library-based methodology to analyze his scientific positions regarding the various dimensions of the Quran’s scientific authority. The findings reveal that Allama Sobhani acknowledges the Quran’s scientific authority over a broad range of sciences, including Islamic sciences such as jurisprudence and theology, as well as humanities like management and sociology.

Following the transformation of man’s attitude during the last few centuries, various perceptions have been given about the ‘comprehensiveness’ of religion. Three groups of scholars have offered three types of evaluations in this context. Two groups have taken extreme positions with one of them claiming that religion has all the answers to all the questions including the detailed ones and another maintaining that religion only deals with issues related to the Hereafter. According to the third group, the comprehensiveness of religion needs to be evaluated considering the goal and mission of religion. The present paper offers a criticism of the first two views and rejects them and substantiates the third view drawing on logical and narrative reasoning.