The Qur’ān, due to the semantic depth and lexical richness of the Arabic language in which it was revealed, contains many polysemous words that simultaneously embody multiple meanings. These words are examined under the heading of al-Wujūh wa al-Naẓāʾir, which is accepted as a sub-discipline of ʿUlūm al-Qurʾān within the science of Tafsir. The discipline of al-Wujūh wa al-Naẓāʾir deals with the various meanings that the same word acquires in different verses. Polysemy not only reveals the miraculous nature iʿjāz of the Qur’ān but also points to its rhetorical and spiritual depth. However, this characteristic emerges as an issue that requires serious attention and care when conveying meaning in Qur’ānic translations. This paper addresses how the meanings chosen during the translation of such polysemous words are reflected in Turkish translations of the Qur’ān. The primary aim of the study is to identify the meanings preferred by translation authors for these words and to reveal the semantic and legal differences that arise as a result of these preferences. The study seeks to demonstrate that the transmission of meaning in Qur’ānic translations is not merely a matter of linguistic conversion but involves an exegetical interpretation, thereby showing that translation activities must be carried out with great precision. In this respect, the importance of linguistic, contextual, and scholarly depth in translation efforts becomes even more evident. As for methodology, ten concepts that classical exegetes such as Muqātil b. Sulaymān, Yaḥyā b. Sallām, al-Dāmaġānī, Abū Hilāl al-ʿAskarī, and Ibn al-Jawzī considered polysemous within the al-Wujūh wa al-Naẓāʾir literature were selected. These are: ākhirah, āyah, bāṭil, maʿrūf, nafs, nushūz, ṣalāt, sabīl, sūʾ, and ummah. The meanings preferred for these concepts were comparatively analyzed across 15 different Turkish Qur’ānic translations. The translations included in the study are: Abdülbaki Gölpınarlı, Ali Fikri Yavuz, Diyanet İşleri Başkanlığı’s Kur’an Yolu Translation, Elmalılı Hamdi Yazır, Hasan Tahsin Feyizli, Hasan Basri Çantay, Hayrat Neşriyat, İsmail Hakkı İzmirli, Mehmet Okuyan, Mustafa Öztürk, Mustafa İslamoğlu, Ömer Nasuhi Bilmen, Süleyman Ateş, Tuncer Namlı, and Yaşar Nuri Öztürk. As a result of our analysis, it was observed that the same word, when interpreted by different translation authors, led to significant differences in meaning and legal implication. As in the example of the polysemous word “ṣalāt,” which some translators interpreted as “prayer” (duʿāʾ) and others as “ritual worship” (ṣalāh) within the same context, the meanings chosen for polysemous words may sometimes lead to differences on a behavioral level. In conclusion, the translation of polysemous words in the Qur’ān must consider both contextual analysis and exegetical tradition. Translation authors should be well-versed in Arabic grammar, contextual background, and classical tafsir scholarship, and should avoid arbitrary meaning preferences. As for readers, it is recommended that they consult multiple translations to recognize conceptual multiplicity and pay close attention to the context of verses.