FROM FRAMING TO FLAMING IN THE CROSS-THEOLOGICAL DEBATE: HOW ARE CHRISTIAN PRINCE’S COMMENTARIES REPRESENTED THE QUR’AN ON YOUTUBE?

Christian Prince’s (henceforth, CP) presence on YouTube opened a new chapter in Christian opposition actors who act as cross-theological debaters between Muslims and Christians who, for the previous two decades, were only dominated by Muslims. Through the narratives on YouTube, this Christian apologist tries to convince the public that the Qur’an contains contradictory statements as the holy book for Muslims. In response to such an issue, this research aims to investigate the construction of CP’s interpretation, which highlights the authenticity of the Qur’an. Qualitative content and thematic analyses and the framing approach developed by William A. Gamson were employed. Findings suggest that the representation of CP’s understanding of the Qur’an verses uses a decontextualization approach. Also, the vast knowledge of the Arabic language and literary translations further strengthen the narratives to convince the public of the allegations. However, instead of considering the historical context in understanding the scientific meaning of the Qur’an, this Christian apologist uses literal meaning as a framing device. This phenomenon has shown that cross-theological debates only provoke persistent inter-religious hatred and resentment. Therefore, such debates are inclined to trigger the propaganda of religious extremists.


A. INTRODUCTION
The cross-theological debate represented by missionaries was the forerunner of manufacturing terrorism, because the debate was only projected to corner and denigrate the theology of religions. 1 In fact, interfaith dialogue aims to exchange views on religious topics based on symmetrical exchanges of thought, creating mutual understanding between people of such titles tend to negate the truth of the theological beliefs held by each debater. 8 Responding to this phenomenon, Md. Sayeed Al-Zaman revealed that the mediatization of religious discourse under the guise of inter-theological debate narratives often uses the format of framing narratives that lead to flaming attitudes. 9 The interests in religious conversion trigger the attitude of the debaters. 10 This condition causes the vulnerability of social conflict amid interfaith relations in the digital world.
The majority of studies show that the tendency of religious patterns presented by the internet community on social media leads to a crisis of tolerance. David Westerlund, Brian Larkin, Theobald, and Samadia Sadouni looked at Ahmed Deedat's role as the first Muslim theologian to debate directly with Christian theologians in public. However, his appearance has caused discord between religious communities, especially in Africa and Europe. 11 Likewise, Maziah Mustapha and Mohd Abbas Abdul Razak reveal in their critical notes that Zakir Naik's preaching style is too aggressive, which seems to denigrate the theologies of religions other than Islam. 12 None of these previous studies has attempted to link it as a precursor to inter-religious violent conflict. There is a proliferation of diverse, contradictory, and even starkly contrasting opinions about Islam on YouTube. Some people express the most outspoken stereotypes and prejudices about Muslims, while others criticise religion in a constructive and interesting way while promoting Islam. 13 This is why the discussion about the relationship between religion and social media does not only act as a publication medium but also as a medium for dogmatization.
Previous research has been limited to the study of conflicts arising from crosstheological debates. This article is more specific in looking at the framing construction of the 8 Jasbeer Musthafa, "Mediation and Muhammad's Message: Characteristics of Online Islamic Evangelism Consumed by Indian Youth," Jurnal Pengajian Media Malaysia 16, no. 1 (2014): 13-24. 9 Md Sayeed Al-Zaman, "Social Mediatization of Religion: Islamic Videos on YouTube," Heliyon 8, no. 3 (2022): e09083. 10

Christian Prince (CP)
There is not much information that can be accessed regarding CP's identity. of God). He revealed that his status as a minority (non-Muslim) was often the victim of bullying by his school teachers and friends in Saudi Arabia. Even his teacher refers to non-Muslims as "najis," or unclean, simply because they are not Muslims. Besides, they are also often labeled as "apes" and "pigs" using justifications from the text scriptures (Qur'an and Hadith). Because of these issues, CP has been motivated to study Islam. He doesn't want to become a Muslim, but he doesn't want to go through the pain of being excluded. He revealed that: "When I was a child at school, I was told by my Muslim teachers during classroom that anyone who is not a Muslim, is dirty. The teacher had given me his own proof, taken straight from the Qur'an, that all Jews are either pigs or monkeys." 14 CP explained that his efforts to get to that stage were not without due process. Instead, he went painstakingly through a serious learning process. On other occasions, CP also stated that his motivation was nothing but to prove to Muslims that the dogma they had long believed in to justify other religions nearly had a fierce polemic against them. Nevertheless, CP is more widely known through YouTube channels that actively spread its propaganda, and even its video recordings have been disseminated through various YouTube channels, especially in Indonesia.

The Cross-theological Debate on YouTube
The cross-theological debate sparked heated controversy in the early years of Islam, and the activity continues to this day. 15 In recorded world history, the tragic events that occurred because of theological contradictions are countless. The 9/11 attacks, the Israeli- Although the dialogue strategy is not a new concept in overcoming the tension between religious adherents, 18 the fact is that inter-religious dialogue has never presented a truly neutral and objective dialogue but has always been coloured by polemics, apologetics, and egoism by each religious actor involved in the dialogue. in it. This is because their ultimate goal is the religious conversion of the participants. 19 Ideally, the purpose of dialogue and debate is to try to put aside differences and reach an understanding in order to avoid conflicts caused by ideological differences from the theological aspects of each religion's adherents. 20 The cross-theological debate activities do not only take place in the real world (offline), but are also increasingly popularly discussed by netizens in cyberspace (online In general, framing is a conceptual or theoretical tool that can be used to view narrative production systems submitted by the producer and accepted for interpretation by consumers, in this case, netizens as viewers or YouTube social media users. Daniel A. Stout also revealed that religious issues are always related to framing methods. It is because religion is the most sensitive issue in the socio-cultural system. Framing of religious issues usually involves aspects of text and reality being made more prominent than the theological debate 18 Hilal Wani, Raihanah Abdullah, and Lee Wei Chang, "An Islamic Perspective in Managing Religious Diversity," Religions 6, no. 2 (2015): 642-56. 19  That framing action then tends to lead to flaming actions. Media experts have also categorized flaming behavior itself as part of "cyber-crime" or specifically included in the category of "cyber-bullying." That is why flaming here is not positioned as an approach or theory as much as framing; it is merely a synthesis of framing. Therefore, flaming is articulated as behavior that includes the use of narratives containing stereotypical elements, connotative labeling in the form of hate speech, insults, or threats posed by speakers to specific individuals or social groups (public audiences). However, although flaming belongs to the category of cyber-crime, it does not seem easy to prove that behavior because sometimes the producer's intent differs from the meaning that is understood by the recipient of the information, especially when the two are in different socio-cultural contexts. 26 Thus, this study does not justify the object being examined or establish its behavior as part of a criminal act but instead looks only at the narrative elements used to impact the vulnerability of inter-religious social relations.

Framing Analysis As A Socio-Linguistic Approach
In order to prove that the debate about the theology of religions can be stretched sideways by framing behavior, it is essential to reveal how the framing was applied to see the narrative construction performed by cp. The theological debate of religions involves not only observing the language system; it also involves social investigation. That is why this study chose a framing approach related to social studies. William A. Gamson constructed one framework of such framing approaches. The framing approach he took is very closely related to his expertise as a sociologist. That is why the theory of social movements heavily influences the framing approach he uses. 27  issues are directed at communal issues, then the resolution is collective; Third, "collective action frames," or ideal frames of identity and action that make it possible for people to work together to solve certain social problems or problems in any case. 28 This section contains three construction patterns, namely: injustice frames, or depictions of the existence of social inequality (injustice, inequality, etc.); agency frames, or construction of identity classification, who we are and who they are; and identity frames, or contrasting identity protrusions that distinguish between them and us. 29 It is essential to know the orientation position of the framing approach initiated by Gamson. For Gamsong, the framing approach he adopted was not a matter of agreeing or disagreeing on an issue that became the research object. Instead, it was just a way to look into how an issue was put together through a framing process to see how the public's social relationships were affected. 30 The researcher's attitude towards putting his argument in the work of agreeing or disagreeing with the information presented by the object studied is a secondary issue. The researcher point of view is essential, but it is not necessary to put yourself in a certain place. 31 In essence, framing is simply an approach or a researcher's point of view to uncover the reasons for framing and its orientation in directing information presented to the public. That perspective is what Gamson termed a "package." 32  Gamson began applying the framing approach by first investigating the central idea or ideational meaning of a series of events that the narrative producer wanted to channel.
Therefore, to make that happen, Gamson constructed two primary devices in framing analysis.
The first is framing devices, which is a set of observations on the use of language or linguistic elements, either in a verbal or visual text composed of dictionaries, phrases, clauses, graphics, images, etc. Second, reasoning devices are philosophical reasoning to observe coherence between one language element and another. It aims to find the producer's strategy of constructing the framing of its narratives so that it appears that the arguments or premises it creates can reassure the public, as well as accept it as fairness or truth. 33 In this article, Gamson's theoretical framework of framing is used to understand the interpretation of Qur'an texts that follow the CP narrative.

C. RESEARCH METHOD
This research employed qualitative data based on content and thematic analysis approaches. The data were analyzed to find the framing process that CP takes when constructing its narratives to highlight the authenticity of the Qur'an's text. Muslims that they claim is perfect, whereas, for CP, it contains contradictions. After downloading the video, the analysis was further analyzed using the framing approach framework initiated by Gamson. That approach is projected to find framing elements in it. 35 The framing elements can be seen in the following table; In analyzing the data, any narrative that includes comments about CP's response to the Qur'an text description was represented, as it is to figure out what the main point of the narratives of the two videos is. Furthermore, those narratives were interpreted to see the framing element of devices. After discovering the elements, the narrative continues to be explored to find reasoning devices using philosophical reading analysis. Based on these three steps, it is used as a tool to conclude the findings. The findings were then discussed with various theoretical statements that had been expressed by previous researchers. It was done to ensure that the conclusions of this study as part of the scientific discursion process. 35 Gamson, "Media Discourse as a Framing Resource,". Had it been from other than God, they would surely have found therein Much discrepancy).

FROM FRAMING TO FLAMING IN THE CROSS-THEOLOGICAL DEBATE: HOW ARE CHRISTIAN PRINCE'S COMMENTARIES REPRESENTED THE QUR'AN ON
According to CP, the verse is a rule that is subconsciously revealed by the Qur'an that there are contradictory verses. Furthermore, CP also explained that it is enough to find only one of the Qur'an's contradictory verses to claim the imperfection of the Qur'an. To prove his claim that the Qur'an is a series of contradictory editorials, CP proposed the term Islam in the Qur'an which is considered a religion for the whole universe. The investigation starts at Q.

Narrative Interpretation
The element of metaphorical framing appears in that narrative in the clause section from Data 1 and Data 2. Both clauses also point to CP's satire on the notion that Mecca's city seems to be considered a global representation. According to him, how can it be understood that the Qur'an and its downed teachings are devoted to the people of Mecca and its surroundings, then claimed to be universal teachings? In that section, CP also uses exemplar framing by associating the city's context in the classical era with the town's context in the modern era. Based on that premise, CP claims that the verses are confusing, indicating an element of contradiction in them. Furthermore, CP assesses how it is possible to unite two narratives that, on the one hand, the Qur'an mentions the Prophet Muhammad sent for all nature, but on the other hand, the Qur'an claims its teachings to be applied to certain regional landscapes (Arabic). That's evident in the clause from Data 3. Thus, according to CP, it is difficult for logic to unite the two narratives. In the end, CP asserts by using the framing depiction element to refer to the Qur'an as a "stupid" book and assures that the Qur'an does contain contradictory narratives. It appears on data 4. (Mecca). When the Jews in Medina questioned it, it was revealed that every religion has its qibla in the context of its existence. Hence, the qibla for Muslims in Mecca, because the Prophet sent is in the Arab territory. Therefore, Q. 13:37 is not in the macro context or teachings of Islam as a whole, but instead in the context of the issue of qibla alone. 38 So is Q.

Narrative Explanation
12:2 is also in a micro context. The verse asserts that God chose Arabic as the language of the Qur'an; it was because the culture faced in those days was Arabic. That made it easier for them to understand its content. 39 Logically, of course, it is fair because the whole scripture that goes down is certainly by the language used by the early society it faced. When the question arises that claim, does the doctrine apply locally? The answer, of course, is no. A language is dynamic and can be learned by anyone and from any nations. The advantage of retaining one language (the original language) is that the context still refers to the tradition of the language used, so it is not confusing to track the historical context of the doctrine's origin.
But if the language of a doctrine changes, then it can be that the root meaning of the doctrine can also change. It is this paradigm that seeks to be maintained in the text of the Qur'an.
It differs from Q. 21:107, which explains the macro context for placing the Prophet Muhammad's position as a mercy to all nature, both those who believe and those who disbelieve. For those who believe, there is a guarantee of salvation. While those who disbelieve are not afflicted by the world's punishment, as were the earlier generations. 40 The roots of CP's argument are due to its conclusion about contradictory verses of the Qur'an due to its observations being framed only as textual, regardless of historical context. The premises it constructs only display snippets of verses and associate them outside of the historical context that accompanies the text (Qur'an). The consequences of such construction seem to reveal contradictory relationships between verses of the Qur'an. Whereas historically, each has a different setting.

CP Narrative on "Misleading Verses in the Qur'an"
3.1. Narrative Description banned from asking anything from the Qur'an. In that position, CP claims that Muhammad did not know the answer, stating, "don't ask me anything, I don't know anything." CP showed his statement by displaying a snippet of verse from the Qur'an Q. 5:101, "O ye who believe! Ask not of things which...." Furthermore, CP also proved that Muhammad was the lead actor behind the production of verses of the Qur'an. That argument, he pointed to in the editorial that he articulated not all verses of the Qur'an can be known their meaning except that only God knows it. The verse he intended was Q. 3:7, "... none knows its interpretation except Allah...." CP uses these verses to prove that Islam's teachings are confusing indeed because perhaps Allah sends down his verses as guidance while God himself knows its meaning, and Muslims are forbidden to question it. According to him, that is concrete evidence that Muhammad only makes the Qur'an to protect his inability to answer Muslim questions about him. Here's an excerpt of his statement; Data 5: "You are making a lecturer, and then, you said a name whatever you know, and they said to you who is this guy? God told me that there are some verses in the Quran nobody knows what they mean except Allah; nobody knows what they mean except Allah".
Data 6: "This book a brother is full of many medicines nobody knows what they mean and the one who will use them is the one who has sick in his heart." Data Sources: https://www.youtube.com/channel/UCqsZXftw_JQxas8XsMcnKwg (00:51-03:05 Minute).

Narrative Interpretation
When carefully examined from the narrative excerpts, CP's use of metaphorical elements is found in framing the issue of the authenticity of the Qur'an. It can be seen in the clause from data (5). The parable shows how CP invites the audience to illustrate a da'i explaining the Qur'an as a clue. However, when he is asked the meaning of a verse, He only answers it, "only God knows its meaning." That narrative then becomes the climax of the message highlighted by CP to claim that the Qur'an contains confusing editorials. That narrative appears in the clause "the Qur'an says that Allah has sent verses in the Quran if you listen to them if you believe in them you are going to be misled". The narrative shows the catchphrases element of framing to represent the meaning of contrast. Such framing can also be part of the exemplar and depiction elements that CP may have intentionally performed.
The verses he mentions are not displayed and discussed comprehensively or holistically but are only partially examined. Please note, that the verses of the Qur'an are not stand alone, but rather are interconnected with each other (yufassir ba'ḍuhā bi-ba'ḍ) or in the context of the representation of the story (storyline). Q. 5:101, for example, which is explaining the context of the story of someone who asked the Prophet Muhammad about the purpose of God's commandment to sacrifice. That is the revelation of Allah, and Allah is all-knowing, all-wise.
In the later verses, the Qur'an shows that such questions have also occurred from previous (religious) peoples. But when they were cleared, they were reluctant to do so.
The same thing also happens when CP explains Q. 3:7. From the description, CP appears to reverse the paragraph's editorial by stating that data (6). Basically, the verse is explaining that the Qur'an contains two types of verses, muḥkamāt or Qur'an verses whose meaning can be clearly understood, and mutasyābihāt or verses of the Qur'an that have a metaphorical meaning so that the verse can only be understood through the scientific reasoning process. In its entirety, the verse states, "...Wa-mā ya'lamu ta'wīlahu illā Allāh, wa faiths. That can be prone to triggering framing practices because it is impossible for a person to claim the truth of religious theology other than his own religion subjectively. In fact, it sometimes leads to flaming practices ( figure 3). This is also what CP shows in its description when assessing the authenticity of the Qur'an editorials. This is due to his ignorance of the technique or method of understanding the Qur'an, as has been constructed by the scholars (mufassir) of the Muslims. The Qur'an is understood by not only depending on the textual meaning but also understood using its historical context. This is as revealed by Nashr Hamid Abu Zayd in Isykaliyāt al-Qirā'ah wa Āliyāt al-Ta'wīl which states that although every mufassir cannot release the subjectivity of his interpretation. However, the demand to understand the Qur'an using various scientific devices is an invitation in interpreting it. 47 Furthermore, in his other work Mafhūm an-Naṣ: Dirāsah fī 'Ulūm al-Qur'ān, Abu Zayd also revealed that to understand naṣ or the text of the Qur'an, it is not enough to simply quote the opinions of scholars (taken for granted), but rather to need critical review using scientific devices, both systematic grammatical language and historical and sociological studies in it.
This is because each verse of the Qur'an has its social context.  religions are problematic. Through these circumstances, CP is motivated to prove that the Qur'an, which Muslims have claimed to perfect, also contains various contradictions. The practice of framing by merely reducing the meaning of the Qur'an textually, regardless of the context, is very likely to cause flaming behavior. It is flaming to trigger an ongoing polemic of hatred and anger, making interfaith relations difficult to realize peace. Suppose it is allowed to continue to develop. In that case, it does not rule out the possibility that there will be another CP figure in the future, whether from Muslims, Christians, Jews, or other religions.
Therefore, this research offers a solution to stop cross-theological debate in the theological realm because that is the root of the trigger for interreligious conflict.
This research is still limited to the state of theological debates among religions, so it has not yet come evidence of a real connection between discourse and the emerging terrorism movement. It is hoped that further research can accommodate this so that, in the future, the production of hateful narratives against religions can be compromised, especially in virtual communication.