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 and hadith are considered two of the principal sources of religious knowledge; these two, named religious narrative sources in this paper, frequently address man, and underlining the material and spiritual needs of man, provide instructions for the happiness man in this world and the Hereafter. Comparison of Islam and its narrative sources, including the Qur'an and sunnah, suggest that Islam is a social religion and does not merely aim at the happiness of man in the Hereafter. The Holy Quran underscores the basic human needs which include sound belief, admirable morality and desirable practice and teaches their general principles. It has been left to the sunnah of the Infallibles to offer the details and explication of these general principles which are related to human needs in some way. These teachings cannot be understood without being cognizant of various aspects of the comprehensiveness of the two aforementioned sources. This paper, first, reviews the comprehensiveness of the Holy Quran – which is considered an important basis in interpretation of the Quran – using traditions and, then, enumerates some examples of human needs relying on the inspiration from traditions as a comprehensive religious source and, finally, concludes that the comprehensiveness and extensiveness of narrative sources in meeting the needs of Muslims and none-Muslims is indisputable.

Illuminating its range of knowledge is one of the prior assumptions about Qur'an; whatever the view on it, it will have a great impact on explaining its intents and guidances. The contemporary exegetes (14th and 15th centuries AH.) have payed special signification to this issue and therefore, by dedicating a broader scope to religion's function, were about to prove a wider impact and efficiency of Qur'an in life.Seyyed-i Qutb is one of these exegetes focusing his attention to the comprehensiveness of Qur'an, has accepted this as one of his main principles in interpreting Qur'an and explaining Islam's notions and teachings. In this article we have examined the variety of Qutb's opinion about this issue, take into consideration its causes and traits, specially in accordance to Shiite scholars, mentioning its necessities and implications.

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.

Because of his curious nature, humankind is always looking for the cause of phenomena. The questions about the nature of universe and its origins and ends are the most fundamental issues to which the correct answer makes life meaningful, keeps one from falling into the trap of nihilism. Nihilists limit life to this world because of their inability to explain the final cause of phenomena, and create the bitter fate of annihilation and mortality for human. Through explaining the goal of the system of existence in general and human life in particular, the Holy Qur'an negates any kind of emptiness and aimlessness in the system of existence. This paper, with a look at the Allameh Tabataba'ei's viewpoints, while proving the meaning of life through demonstrating it, explains the fact that the Qur'an provides the most comprehensive responses to the raised questions about the nature of humankind via mentioning verses from the purposefulness of the system of creation. The research method in the present paper is rational-revelatory, which has processed the data in an analytical-descriptive manner. Some of the most important results of this research are proving the meaning of life by presenting four arguments and documenting them in Qur'anic verses, freeing human beings from absurdity and meaninglessness of life in the light of revelatory teachings of the Qur'an such as providing a comprehensive and rational worldview about beginning and end of human and system of the universe.

Purpose: The science of interpretation, as the most important science responsible for understanding the Qur'an, needs to be methodized and updated so that the teachings of the Qur'an can be used easily for all classes of people. In the present study, the meaning of "future research in interpretation" is the ability to create desirable models for more efficient interpretation in the future, by using scientific tools, creativity and relying on the foundations and rules of interpretation and compensating the damages of interpretation in the past.Method: This research, with descriptive analytical method, answers the question, what are the fields and requirements of future research in interpretation? Findings: The results of the current research are based on the fact that special attention to the Qur'an, as the most important source of interpretation, rationality and methodical consideration in interpretation, attention to the prerequisites of interpretation, interpretation based on the requirements of the time, the need to pay attention to thematic interpretation, studying on the history of interpretation and observing the manners and conditions of interpretation are one of the most important requirements of interpretation in the future. Results: Considering the developments that will take place in the field of knowledge, methods and expectations from science in the future, the interpretation will also change. For this reason, in order not to cause various damages to the interpretation of the Qur'an, it is necessary to pay attention to the various contexts, principles and requirements of the interpretation of the Qur'anic commentators and scholars.

One of the characteristics of the Holy Qur’ an and the basic beliefs of Muslims is the comprehensiveness of the divine words, which, like the universality and immortality of the Qur’ an, has been considered by commentators and Qur’ anic scholars from the past to the present. Fakhr Razi (544-606 AH), the author of Tafsir Mafatih al-Ghayb, and Allameh Tabatabaei (1281-1360 AH), the author of Tafsir al-Mizan, are among the commentators who have paid attention to the comprehensiveness of the Qur’ an. This paper uses a descriptive-analytical method and library studies to express the fact that Fakhr-e Razi has a minimalist approach in interpreting the comprehensiveness of the Qur’ an. He considers the Qur’ an as comprehensive in the field of principles and sub-principles of religion, with the view that in his opinion the issue of inclusion of the Qur’ an is different from comprehensiveness. Allameh Tabatabaei has a moderate approach in interpreting the comprehensiveness of the Qur’ an. He considers the comprehensiveness of the Qur’ an to mean its completeness and divides it into three types: a) comprehensiveness in expression; B) comprehensiveness in the range of topics and issues; C) comprehensiveness in both directions. Each of the aforementioned type is considered either in comparison with the previous heavenly books or in comparison with comprehensiveness of nature of the Qur’ an. The comprehensiveness of nature of the Qur’ an in each of the types includes two kinds: First, in all respects. Second, within a specific range, such as guidance needs, which includes nine types altogether. Today, it is necessary to study and examine the views of Muslim thinkers, both Shia and Sunni, in the field of Qur’ anic research. Through these studies, the main source of a view as well as the evolution of Qur’ anic subjects will be revealed.

Religion as a category in human life affects all aspects of his existence and human beings are also affected by it. This influence is both in the individual and social aspects of man, and consequently his life is overshadowed by religion, and on the other hand, the intellectual and spiritual concern of man in relation to after his death is a close relationship with religion and the realm. It has and its scope. The importance of determining the "realm of religion" and especially the "realm of law" is not only in worldly and everyday human life, but also the intellectual and spiritual concern of man after his death is closely related to religion and its realm as well as law and its scope. Inspired by the original source of revelation-the Qur'an-he examines the realm of religion, and shows the close relationship between religion and human life in such a way that man's inclusion in the religious framework connects him to an eternal source called God. It is at this time that the anxiety, distress and despair of his life disappears and he is on the real and enjoyable path of life.

Abstract Many verses of the Quran refer to physical matters. The question that is raised is whether the Qur'an is only trying to express specific goals, such as paying attention to the origin and the Resurrection; Or does it hace other goals, such as the production of religious science in Physical matters, the guardianship of religion in all human fields, etc.? This issue can be studied in relation to the views on the realm of religion. One of the viewpoints regarding the realm of religion is the maximal viewpoint; In this research, by separating its different approaches, an analytical and comparative method has been tried to give the answer to the mentioned problem. Therefore, any approach 1) considering all human knowledge tools and resources as religious attributed to Ayatollah Javadi Amoli, based on the common understanding of his statements; 2) maximum inclusion of religious texts; 3) Management and guardianship of religion in all human affairs, belonging to the Academy of Religious Sciences; It has been stated and evaluated separately. In explaining the advanced approaches, it became clear that the purpose and wisdom of the physical verses in the Quran, in addition to the original teachings of religion, is motivation, encouragement and the production of experimental knowledge. However, in the evaluation, these approaches are incomplete in expressing the above-mentioned wisdom.

The scope of the scientific authority of the Qur'an and the determination of its boundaries is one of the most important principles of Qur'anic interpretation, and all the great commentators have considered this principle. There are three theories about the scope of the authority of the Qur'an: 1. The Qur'an expresses all the truths of the universe. 2. The Qur'an expresses the causes of the happiness of the Resurrection Day. 3. The Qur'an expresses the factors of happiness in this world and the Resurrection Day. The research method of the study is librarydocumentary and content analysis is descriptive and inferential. The objective of the present paper is to determine the scope of the scientific authority of the Qur'an with emphasis on the Rashid Reza's thoughts of Qur'anic studies. Rashid Reza, one of the pioneers of the movement to return to the Qur'an and the author of Tafsir al-Minar, like many commentators in his commentary, has analyzed and explained the scope of the scientific authority of the Qur'an and has examined the scope of the scientific authority of the Qur'an based on the Ayah 3 of surah Ma'ideh. He explains in Ayah 89 of Surah Nahl, 38 of Surah An'am and 9 of Surah Isra' how the Qur'an can express everything. Rashid Reza's perspective on the practical authority of the Qur'an is consistent with the third aforementioned theory and as a result, he believes that whatever is related to religion can be found in the Qur'an.