The problem of limiting the meanings given to words in the works of wujuh and nazaer: The example of Mukâtil b. Süleyman

In the natural evolution of languages, words not only expand their basic meanings, but also acquire new layers of meaning. This linguistic phenomenon makes it possible to observe similar semantic enrichments in the Quranic text. Indeed, the fact that polysemy is a universal feature found in almost every language clearly supports this situation. Our study, while accepting the existence of polysemy in the Quran, is of the opinion that there is no extreme variety of meanings, especially as claimed by the early commentators in their 'vucuh' works. In some vucuh works, more than ten different meanings listed for a single word can actually be evaluated within the framework of three or four basic meanings when examined closely. Apparently, early vucuh authors interpreted common words as meanings that a single word could have many different meanings, ignoring contextual limitations. However, these meanings, presented as different 'aspects' of a word, often arise from linguistic needs such as eliminating ambiguity in the word, directing a general expression to a specific situation, setting an example, or expressing a metaphorical expression. Such uses, although related to the word, cannot be accepted as independent and equivalent layers of meaning. In conclusion, our study does not deny the existence of polysemy in the Quran but argues that it is not at an exaggerated level as some commentators such as Muqātil b. Sulayman argue. The variety of meanings in the Quran, although originating from the natural structure of the language, is shaped around contextual elements and the basic meanings of the words.