According to the verses of the Holy Quran, the Quran is a detailed book, illuminating every matter, revealing every parable and a reminder for the worlds, and based on narrations, the Quran is comprehensive of all sciences, arts and human needs, containing news of the past, the future and the rulings needed by people, and along with the Sunnah, it is the source and source of every science, and those comprehensive words revealed to the Prophet (PBUH) by God. These attributes and characteristics have provided a suitable platform for scholars and thinkers from the first centuries of Islam to the present, by reasoning and pondering in this heavenly book, to discover new aspects of the universality and eternity of the Holy Quran, one of which is the scope of comprehensiveness and sciences derived from the Quran or, as contemporaries put it, the comprehensiveness of the Quran. Some of them have chosen a maximalist view and believe that in the appearances of the words of the verses of the Quran, various sciences and arts, even human and natural sciences, have been referred to. A group has also considered the Quran as a book that guides man in material and spiritual matters and has chosen a moderate view. Some also believe in a minimal view and consider the scope of the Quran's comprehensiveness in matters of value and morality. Also, a group believes that the Holy Quran, as the last revealed book, is comprehensive compared to the revealed books.

Meanwhile, in Ibn Arabi's mystical view, the Quran is a book that contains the sciences of the past and the future. Citing the words of his intended, Sheikh Abu Madin al-Maghribi, he believes that the seeker will not reach perfection in his path and conduct unless he finds the answers to all his questions from the Quran. Referring to the verses “... We have not omitted anything in the Book…” (Al-An’am: 38), and “Falsehood does not come to him from within his hands or from behind him…” (Fussalt: 42), he considers the Quran to be a perfect light that encompasses all knowledge, and whoever is given the Quran has in fact been given complete knowledge. These expressions of his are indicative of a maximalist view of the comprehensiveness of the Quran, and he considers the Quran to be comprehensive of sciences, arts, news of the past and the future, and the needs of man. Also, Ibn Arabi considers Surah Al-Fatiha and the Great Quran to be the “mother” of all heavenly books, and the Prophet (PBUH) to be the prophet who was given “communities of speech” and whose law encompasses the laws of other prophets. In their view, the Holy Prophet (PBUH) was sent as a prophet before the creation of Adam, and other laws branched off from the revealed religion of Islam, and other prophets are his deputies due to the occultation of his noble body. In support of his words, Ibn Arabi cites the narration of the Prophet (PBUH) that “If Moses had been alive, he would not have been able to follow me” and the verse “Indeed, We have sent down the Torah, in it is guidance and a light by which the prophets who submit to Allah judge…” (Al-Ma’idah: 44), and considers the Prophet (PBUH) to have been sent to all the worlds and the Islamic law and the Quran to be inclusive of all religions and divine books, which indicates acceptance of comparative universality in the sense that the Quran is inclusive of all religions and divine books. Ibn Arabi also has a specific view on the scope of the universality of the Quran, based on which every human being can benefit from the ocean of knowledge of the Quran and be the addressee of the Quran according to his understanding. In his view, the verses of the Quran, as expressed in a narration from the Prophet (PBUH), have an external, internal, limited, and informative meaning that everyone can reach to the extent of their understanding. Inspired by the verse “This is a message for people, so that they may be warned by it, so that they may know that He is God, One, and so that those with understanding may be reminded” (Ibrahim: 52), Ibn Arabi divided the categories of people into four groups in understanding its meanings: thinkers, wise men, scholars, and those with understanding. Based on this, the verses of the Quran are a message for some, a warning for others, a knowledge of monotheism for others, and a reminder for others. Therefore, Ibn Arabi accepted the maximal and comparative viewpoint regarding the scope of the Quran's comprehensiveness and proposed a specific viewpoint for the first time under the title of the comprehensiveness of the Quran according to the understanding of the audience.