Dialogue and disputation constitute integral aspects of human social life and occur in diverse intellectual, social, political, educational, and religious contexts. Because the Qurʾān addresses the full spectrum of human concerns, a considerable number of Qurʾānic verses are devoted to forms of debate and argumentative interaction. Among the key lexical items associated with this domain is the term jidāl (disputation), which appears frequently in the Qurʾān. Several other Qurʾānic lexemes—including muḥājjah, mukhāṣamah, nizāʿ, mirāʾ, mumāḥalah, ikhtilāf, and jaḥd—exhibit semantic proximity to jidāl and may function as paradigmatic substitutes because they occur within comparable contexts and share similar collocational patterns. Using a descriptive analytical method and adopting the framework of synchronic semantics, this study analyzes the paradigmatic relations and intra linguistic context of these lexemes in order to clarify the semantic structure of the concept of disputation and to determine the position of jidāl within the semantic system of the Qurʾān. The analysis of Qurʾānic usage reveals that the terms jidāl, iḥtijāj (argumentative protest), and ikhtiṣām (litigation or quarrelling) occur both in the present world and in the Hereafter: in worldly contexts these terms frequently describe opposition to divine truth, whereas in the eschatological context they refer to attempts to excuse oneself or attribute blame to others. By contrast, the lexemes mirāʾ and tanāzuʿ appear primarily in worldly disputes. The terms muḥājjah and mukhāṣamah, although comparable to jidāl in that they may carry either positive or negative evaluative meanings, display a narrower semantic range and occur with more restricted sets of collocates than the term jidāl. These findings clarify the semantic distinctions within the Qurʾānic lexicon of disputation and demonstrate the precision with which the Qurʾān differentiates related argumentative concepts.