One of the important issues regarding the cognition of the Quran is the scope of its comprehensiveness. This issue has been the concern of scientists since the beginning of Islam, and some of them have occasionally addressed this issue under the title of human expectation from religion. In general, the viewpoints regarding the realm of religion and the comprehensiveness of the Qur'an can be divided into three main viewpoints; Minimum, moderate and maximum. Some enlightened religious thinkers, with the idea of ​​minimal comprehensiveness, have expressed doubts about the scope of the prophet's mission and the Qur'an. They consider the realm of religion and the Qur'an to be the answer to religious issues only and limited to the affairs of the hereafter (God and the resurrection). They think even the worldly reformation of human life to be far from God's affair. And they consider the arrangement of people's lives by the prophets as a form of lowering the position of the prophets to the level of political and social elites. The claims and reasons of religious intellectuals do not agree with what is in the Qur'an and religious texts on various issues of human life, including political, economic, cultural, social, legal, etc., and their intellectual reasons are also against their ideas. This article uses a library method and a descriptive analytical approach with the aim of examining the views of some religious intellectuals with an emphasis on the thoughts of Mohandes Bazargan regarding the comprehensiveness of the Qur'an, with clear reasons in order to reject the aforementioned doubt, about the convergence, alignment and the clear presence of the Qur'an with human life in this world. It has also discussed the involvement of the Quran and religion in the guidance of people and defended the moderate approach. And by presenting various arguments from religious verses and traditions, it has come to the conclusion that religion and the Quran are not only the answers to religious issues and to regulate the relationship between human being and God, but rather, many of the worldly human affairs and issues, including government, law and politics, social justice, fighting against oppression and arrogance, and the rules of benefiting from the existence and natural system, etc., are in the domain of religion and the Qur'an.