Reasoning of Liberal Islam: a Study on Islamic Perspectives in Liberal Islam Network Jakarta

The renewal of Islamic thinking continuously develops from time to time in Indonesia. This research tries to answer two main problems, they are: how are the reasoning or ideology developed by Liberal Islam Network (LIN)?; and how are LIN's main ideas and their metamorphoses? The research applies qualitative method with hermeneutic approach. The data is collected by library research or text documentation. The data is collected on August 18th to August 29th 2015. The research finds that the ideas of Liberal Islam Network show significant liberal signs. From the ontology of text, in reading religious text, LIN's assumptions are “the critics over the truth”. LIN applies humanistic approach in reading the religious texts. This is confirmed by LIN's defense toward human's dignity. From the aspect of theoretically analytical tools in reading religious texts, LIN applies social sciences, which are socio-historical analyses. LIN uses symbol or semiotics analyses to read the religious text. The main notions of LIN are: First, Islam changes, it is not static; second, context is the first and history is the latter. Here, in reading a religious text, LIN wants to place context (socio-history) proportionally; third, LIN intends to hold God in our ground and history. The metamorphoses of LIN's ideas are: firstly is to oppose theocracy; secondly is to endorse democracy; thirdly is to endorse gender equality; fourthly is to contextualize religious doctrines; and fifthly is to support pluralism and freedom of thinking.


INTRODUCTION
The renewal of Islamic thinking was indeed happened much earlier before the independence era. M. Thaib Umar , Muhammad Djamil Jambek , Abdullah Ahmad (1878Ahmad ( -1933 and H. Agus Salim (1884Salim ( -1954 were figures who had enlivened Islamic thinking in Indonesia. The awakening of Islamic thinking in Indonesia, which was seeded by these figures, KDG EHHQ WLJKWHQHG WR 'XWFK ¶V FRORQLDOLVP and imperialism contexts in Indonesia.
From the middle to the end of 19 th FHQWXU\ 'XWFK ¶V FRORQLDOLVP KDG VKRZQ LWV dominance of control in almost archipelago. This led to hegemonies of social, economic, even political orders under infrastructures and values of western colonialism. Later, this hegemony triggered critics and resistance from many parties, such humanitarians, liberals, and missionaries.
Still, the emergence of religious organization also enlivened discourses on Islamic thinking. After the establishment of Syarikat Islam in 1905, there was Muhammadiyah founded in 1912 in Yogyakarta. This organization whose founder was H. Ahmad Dahlan much more concentrates on education and helps for people by establishing schools, orphanages, and hospitals. Since its establishment, it seems that Muhammadiyah has been directed into a socially religious modern RUJDQL]DWLRQ ZKLFK WUDQVIRUPV SHRSOH ¶V religious thinking.
Persis is another organization that also enlivened Islamic thinking in Indonesia. Persis was established by Minang people who traded to Bandung. It was founded on a festivity where they discussed ideas referred to al-Munir magazine by Abdullah Ahmad in Sumatera and al-Imam magazine in Singapore. Haji Zamzam and Haji Muhammad Junus were the founders of Persis. They were also successful merchants. They established Persis in 1923 (Noer, 1996: 95-96).
Another organization that enlivened Islamic thinking in Indonesia is Nahdhatul Ulama (NU). This organization was HVWDEOLVKHG E\ .+ +DV\LP $V\ ¶DULH LQ in Jombang, East Java. This organization has santri (students of Islamic boarding school) and rural people as its major followers. Despite in debate, this organization has been frequently called as the traditional Islam. In its development, NU is admitted to play roles in seeding the ideas and notions of liberal ,VODP HVSHFLDOO\ E\ LWV 18 ¶V \RXQJ generation.
The mentioning of religious organizations above does not relate to the context that they are the origins of liberal Islam. Neither Syarikat Islam, Persis, Muhammadiyah, nor NU can be said as the initial generation RI ,QGRQHVLD ¶V OLEHUDO ,VODP On the level of notions, many of these orJDQL]DWLRQV ¶ LGHDV ZHUH QRW LQ OLQH ZLWK ideas of liberal Islam. It is important to emphasize that the explanations on the various social religious organizations are to ease the mapping of development of Islam in Indonesia.
In the next phase, the renewal of Islamic thinking continuously developed. In 1970s-1980s, there were figures who began to enliven discourses on Islamic thinking such as Abdurrahman Wahid, Nurcholis Madjid, Kuntowijoyo, Dawam Raharjo, Djohan Effendi, Ahmad Wahib, Dawam Raharjo, Said Aqil Siradj, and Azyumardi Azra. They tried to break the dogmatic trap of the tafseer or exegeses of Islamic texts.
In 1998, community of Liberal Islam, which had joined Liberal Islam Network (LIN), was born. Term of Liberal Islam Network (LIN) in this study refers to the Jaringan Islam Liberal (JIL), an organization that develops the liberal ideas on Islamic discourses in Indonesia. Consistently, I will use the term of Liberal Islam Network (LIN) on the next pages in this study. 0DQ\ DFFXVH /,1 WR EH ³WRR EUDYH´ WR risk themselves when campaigning their ideas. LIN seems to try hardly to oppose public religiosity tendency. They consider the tendency is too convensional because it depends on dogmatic paradigm. The dogmatic paradigm refers to the tendency of religious thought which are based on literally religious texts. The general characteristic of this paradigm is the absence of tolerant space for interpretation. Everything is based on the text $O 4XU ¶DQ GDQ $O +DGLVW as the final and perfect words of God. Postdogmatic paradigm is on the contrary. It reflects the religious thinking with the contextualization of religious text according to the on-going social dynamics. In another side, LIN is also considered too exclusive, even some call it as marginal community since it can only attract certain public group.
In public, the accumulatiRQ RI ³IHDU´ WRZDUG /,1 ¶V WKLQNLQJ FDn be understood because of some points. Firstly, the thinking liberalization developed by LIN is considered to be alarming. It does not only break the Islamic perceptions by the previous Islam VFKRODUV ¶ ijtihad (independent reasoning), but also deviates from the trends of cultural GHYHORSPHQW DQG ZRUOG ¶V SUHVHQW FLYLOL]DWLRQ Secondly, the excessive suspicion on Western and non-Islamic elements behind WKH /, 1  This article would answer these questions: How is the reasoning or ideologies developed by Liberal Islam Network (LIN)? and hRZ DUH /,1 ¶V PDLQ QRWLRQV DQG WKHLU metamorphoses?

THEORETICAL FRAMEWORK
Generally the theoretical framework applied in this research is interpretive sociology.
Interpretive sociology was developed by Max Weber over the paradigm on definition of social realities. Paradigm on social definition stresses that social realities are based on subjective assessment. There are three main principles developed by paradigm on social definition (non-positivist paradigm or micro paradigm). Firstly, everybody addresses everything they find in their surrounding based on the meanings for themselves. Secondly, those meanings are provided based on social interaction between everybody. Thirdly, those meanings are understood and modified by interpretative processes related to other things they experience or undergo.
Though theory on social interpretive is LQWHUSUHWHG IURP :HEHU ¶V HIIRUW WR understanG VRFLDO DFWLRQV RQ ³PHDQLQJ OHYHO´ which he said using systematic versthen technique, theory of interpretative distinguishes itself because it believes the FRQFHSW RI :HEHU ¶V HVVHQWLDO-positivist on social theories as something objective; an activity which is freely value (Agger, 2003: 62-68).
In the context of religion research, interpretive-sociology tries to explain and LQWHUSUHW HYHU\WKLQJ UHODWHG WR ³FXOWXUDO´ H[SUHVVLRQ RI D UHOLJLRQ DQG UHOLJLRQ ¶V problems as precise as possible. Besides, interpretive-sociology also tries to understand the structure and organization of a religious society and its relation to worldly life.
In addition to the use of interpretive sociological theory, this research employs a critical discourse analysis as a theoretical framework to help answer the research questions. The term of discourse analysis is a general term used in many disciplines and with different understanding. Although there are fundamental differences of the various definitions, the discourse analysis is always related with the study of the language or the use of language, or rather, how language is viewed in discourse analysis.
At least, there are three approaches on the language in discourse analysis (Hikam, 1996;78-86). Firstly, it is positivismempiricism approach. This approach sees that the language as a bridge between people and objects outside himself. Human experiences considered to be directly expressed through language without any constraints or distortion as far as it is expressed by means of statements that are logical, syntactic, and has a relationship with empirical experience. One characteristic of this thought is the separation between thought and reality. In relation to the discourse analysis, the logical consequence of this understanding is that people do not need to know the subjective meanings or values of the underlying statement. This is because what is important is whether the statement was delivered correctly according to the rules of syntax and semantics or not.
Secondly, it is constructivism approach. This approach is influenced by the phenomenological thought. Constructivism rejects the ideas of empiricism-positivism that segregate the subject and object of languages. In the view of constructivism, language is not only seen as objective reality, which can be separated from the subject as a presenter of statement. Constructivism actually considers the subject as a central factor in the activities of the discourse and social relationships. In this case, the subject has the ability to control over the specific purposes in any discourse. Each statement is basically the act of creating meaning, an act of self-identity from the speaker. Therefore, discourse analysis is intended as an analysis to reveal intentions and specific meanings.
Thirdly, it is a critical discourse analysis. This approach would like to correct the view of constructivism that is less sensitive to the process of production and reproduction of meaning that occurred historically and institutionally. This analysis ponders that the views of constructivism does not analyze the factors of power relations inherent in any discourse. This situation leads to the emergence of a critical paradigm. Critical discourse analysis is not centered on the correctness or incorrectness grammatical structure or process of interpretation as to the analysis of constructivism. The critical discourse analysis underlines the constellation of forces that happen in the process of production and reproduction of the meaning of a statement or thinking of the subjects.
Critical discourse analysis perceives language involvement in the power relations, especially in the formation of the subject and the various actions in the community. (Eriyanto, 2001: 7). In the critical discourse analysis, discourse is not just understood as the study of language. It uses the language in the text to be analyzed. However, the language is analyzed here is different from language study in the sense of traditional linguistics. Language analysis used is not only on aspects of language, but also on the context in which the language or discourse that is produced. Context in this sense is customized for a specific purpose and practice, including the power relations between subjects.
Critical discourse analysis sees discourse as a form of social practice that allows a dialectical relationship between a particular event with the situation, institutions and social structures that shape it. The practice of discourse may display the effects of ideology; where it can produce and reproduce the power relationships between social classes, such as men and women, the majority and minority groups, and others.
In the context of this research, critical discourse analysis is used to investigate how a social group or religious group ³fight´ through the languages. It is the fact that activists of Liberal Islam Network (LIN) are very aggressive to fight and campaign their ideas through the mass media, the internet, and other publications. Critical discourse analysis will look at that every discourse or thought of LIN either in the form of texts or conversations. It is not something natural, or fair and neutral but rather as a form of power struggle, even conflict between majority and minority groups.
The critical discourse analysis is used to comprehend how the reasoning of liberal Islam is developed by LIN, and how these ideas represent the power relations between the various actors in it. In addition, it equips to understand how the ideology of LIN is. Ideology is part of the central concept in the critical discourse analysis. The texts, conversations and other forms of practice are a reflection of ideology or particular ideology.

RESEARCH METHOD
This research applies qualitative method as the hermeneutic as its approach. Hermeneutic is used to explain the contents of a religious text to people as the readers who are socially distant from the author. Social distance in this context is not only about space and time between the writer and reader of the text. More than that, the social distance, which is related to the text as a written language when confronted to the readers, can bear distortion of message. Written language such as text will make UHDGHUV GLIILFXOW WR UHFRJQL]H WKH ZULWHU ¶s psychological condition and situation. So, it will be highly possible to misinterpret the ZULWHU ¶V WKRXJKW +HUPHQHXWLF DSSURDFK LV employed to develop knowledge which gives HQWLUH DQG GHHS H[SODQDWLRQ RQ /,1 ¶V thinking.
Hermeneutic is an approach in qualitative method, especially in understanding textual meaning (Scriptures, Laws, etc) in a socio-cultural phenomenon. +HUPHQHXWLF ¶V PDLQ function is to interpret a text beyond the language aspects. Furthermore, it is to avoid distortion of meaning or information between the text itself, the writer of the text, and the reader of the text. Hidayat (1996) reveals three cores that have been considered as starting points and points of view i.e., the world of text (linguistic aspect), the world of author (the woUOG RI WKH WH[W ¶V ZULWHU LQFOXGLQJ *RG and the world of the reader. These three have their own worlds which can both support DQG GHQ\ HDFK RWKHU ¶V JLYHQ meanings. In addition, it is to analyze the substance of /,1 ¶V WKLQNLQJ IURP WKH VFULSW RU WH[W RQ the Liberal Islam.
Hermeneutic is one of approaches using linguistic logic in explaining and XQGHUVWDQGLQJ E\ XVLQJ ³PHDQLQJ RI ZRUGV´ DQG WKHQ ³OLQJXLVWLF PHDQLQJ´ DV LWV approach. In tKLV FRQWH[W *RG ¶V UHYHODWLRQV were handed down through maQ ¶V communicative languages.
One issue that hermeneutic wants to bridge is the existence of distance between the writer and reader, that are connected by the text. As a result, the problems of interpretation appeared. In reading a text, someone should have an imaginative dialogue with the writer despite both of them live in the different social situations. If a text is not studied nor interrogated critically, KXPDQ ¶V UHDGHUV ¶ FRJQLWLYH FRQVFLRXVQHVV is colonized by the text.

Data Collecting and Data Analysis
The technique used to collect data is library research or text documentation. The texts include books, journals, essays, and pDSHUV RQ /,1 ¶V QRWLRQV written by the two /,1 ¶V DFWLYLVWs namely Ulil Abshar Abdalla and Luthfi Asyyaukanie. Although Liberal IslaP 1HWZRUN /,1 ¶V DFWLYLVWV are more than two figures, this study is focused on Ulil Abshar Abdalla and Luthfi Assyaukanie. Both of these figures represent Liberal Islam Network (LIN) both institutional as well as their thoughts. In addition, Abdalla and Assyaukanie are the most prolific activists who wrote their ideas more intensively than RWKHU /,1 ¶V DFWLYLVWs.
The data was collected from August 18 th to August 29 th, 2015. The data in this research is analyzed iteratively or continuously (it does not need to wait until all the data is finally collected). Then, the data is developed during the research. The data is analysed from the problem formulations set to the data entirely collected.

RESULT AND DISCUSSION Liberal Islam Reasoning
In this context, reasoning is understood as a positive ideology where the reasoning moves someone or community to act. In this positive definition, ideology can be explained over the ways of a community thought. Dissecting the thinking of Liberal Islam will be explained by how Liberal Islam (LIN) as a community thinks when they read and understand religious texts.
Reading a religious text will explain how LIN looks at problems related to Islam and diversities in Islam. And before UHYLHZLQJ WKH /,1 ¶V PDLQ QRtions, it is important to understand the tools used in reading the religious texts. This is essential in order to find the melting point between /LEHUDO ,VODP ¶V QRWLRQV DV WKH RXWSXW RI WKLQNLQJ DQG /,1 ¶V ZD\V WR UHDG UHOLJLRXV texts as the application of tools used.
LIN starts the FULWLFV IURP WKH ³WUXWKV´ themselves in order to get closer to the objects and texts which need to be renewed. In other words, how is truth formulated when someone reads the texts? For LIN, truth is not something metaphorical such as what the theologians or classical philosophers formulated: the triumphs; of truth over untruth, of the good over the bad, of the lost and not-lost, etc.
In this context, the textual ontology should be viewed from the historical perspectives of the truths themselves. These perspectives are determined by the awareness that every single thing about human is related to temporal, spacial, and social situations which cover place and time. Thus, truth also depends on special and temporal context, or which is theoretically called by episteme (a Greek word which means knowledge).
7KLV LV /,1 ¶V HPSKDVLV RQ WUXWK ZKLFK LV UHODWHG WR WLPH DQG VSDFH ³+RZ GR ZH follow Apostles? Here the writer has the different perspective instead of the dominant ones. The Apostles, of course, had to deal with limitations when they interpreted Islam into social and political context in a certain place and time. The Apostles certainly successfully interpreted social and spiritual wishes of Islam in each context. But what manifested here was the historical, particular, and contextual Islam. We are not obliged to follow the Apostles literally because what they did in the place and time were attempts WR QHJRWLDWH WKH ,VODP ¶V XQLYHUVDO YDOXHV LQWR social condition, along with all barriers found or faced. Islam in Madinah is a result RI ³trading off´ EHWZHHQ VRPHWKLQJ ³XQLYHUVDO´ ZLWK VRPHWKLQJ ³SDUWLFXODU´ (Abdalla, 2003b:6 The text should be reinterpreted and studied more deeply.

Humanistic Approach: an Effort to 'HIHQG +XPDQ ¶V 'LJQLW\
How are the approaches used by LIN to initiate the discourse on Liberal Islam? In the history of religions, there are at least two approaches in terms of teaching and transforming ideas; theological and humanistic approaches. The theological approach means that a religion or a religious issue is defined in its highest reality, and that is why it is in its single tongue. Commonly, theology is called as a science or critical thought (logos) about God (teos). But, since theology comes from tradition and religious VSLULW WKHUH LV D WHQGHQF\ WR MXVWLI\ *RG ¶V revelation. This is underlined by the spirit of faith or belief (Hidayat, 2003:189). Meanwhile, the humanistic one in the context of religions can be approached by plural languages or tongues.
It is clear that the notions initiated by LIN uses a humanistic approach. This approach is confirmed by its efforts to GHIHQG KXPDQ ¶V GLJQLW\ RYHU FODLPV RI divinity. In this context, Abdalla (2003a) has an opinion WKDW ³7KH PDLQ purpose of UHOLJLRQ LV WR H[DOW KXPDQ ¶V GLJQLW\ Revelation is the means to reach that purpose. The first focus of a religion is human, not only God. A popular assumption WKDW KXPDQ ¶V PDLQ REOLJDWLRQ LV WR ³ZRUVKLS´ God. This misunderstanding derives from the understanding on this verse "wa ma khalaqtul jinna wal insa illa liya'budun". If we try to understand this verse in a popular framework which tends to be antihumanistic, it can mean that religion is the conquest over mankind.
Based on the spirit of humanity confirmed by LIN in its argumentations, there are three conclusions we can take from the use of humanistic approach by LIN. Firstly, the aims of religion and revelation are to H[DOW WKH KXPDQ ¶V GLJQLW\ 6econdly, religious texts should be reinterpreted along with the temporal and special contexts where human exist. Thirdly, the interpretations on religious texts and the religion itself should EH RULHQWHG IRU KXPDQ ¶V DYDLO Analytical Tools on Socio-History: An Effort to Contextualize Religious Doctrines $IWHU PDSSLQJ WKH /,1 ¶V DSSURDFKHV LQ reading religious texts, the next step is to review how the analytical tools used to dissect the texts. The texts, which are put in FRQWH[W RI ³FULWLFV RYHU WUXWKV´ SUHVXSSRVH opportunities to revise since no text is absolute. In this regard, temporal and special dimensions have essential positions when we read a text. Spacial and temporal dimensions can be in the past, present, and future. This means that the text is always related to the historical background of the text itself.
From the above point, it can be said WKDW DOO /,1 ¶V QRWLRQV seem to apply analytical tools of social sciences. Furthermore, the most frequently used of those, is the analytical tools on socio-history. ,Q $EGDOOD ¶s words, this approach is called as non-bibliolatristic.
Non-bibliolatristic approach is the opposite of reading text using bibliolatristic approach. If bibliolastritic see from the angle of the text DV VRPHWKLQJ ³ILQDO DQG SHUIHFW´ QRQbibliolatristic emphasizes the importance of the ethical aspects that underlie the religious texts which have universal values.
In the tradition of social sciences, nonbibliolatrictical approach is as the same as socio-historical approach. The new way to read the Al-4XU ¶DQ LV QRW EDVHG RQ WKH ROG assumptions. All the provisions literally listed on Al-4XU ¶DQ are not permanent, and are adhered to, yet nor applied at all times nor places. This is frequently assumed by quoting Surah (chapter of Al-4XU ¶DQ $O Maidah (QS 5:44-³whoever does not judge by what Allah has revealed -then it is those who are the disbelievers, tyrants, and DWKHLVWV´. This assumption should not be in that textual framework, but this has to be in ethical framework concepts derived from the Al-4XU ¶DQ

Semiotics: A Tool to Understand Texts as Signs
In reading and understanding text, there is actually an imaginative dialogue between the reader and the writer. This is why we need to listen (reciprocal listening), to tolerate (tolerance), and to respect each other (mutual respect) in order to manifest a true and productive dialogue. However, the absence of interlocutor who is represented by the text has made semiotics as a guide to understand the text.
In reading the text, LIN clearly applies analyses of symbols or what is called by semiotics. Semiotics studies the functions of signs found in the text. This plays role to guide the readers to understand the meanings contained in the text (Hidayat, 2003:177). Semiotics is an interrogation over the codes attached by the writer so that the reader can enter the space of meanings within a text.

What
Abdalla confirms above presupposes that there are efforts to dismantle over basic or key concepts, certain stories, and experiences. These certain aspects later are considered as symbols to interpret by using the socio-historical sets.
The implementation of semiotics can be traced, for example, when LIN lives up DQG XQGHUVWDQGV WKH ,VODPLF ³YDOXHV´ VXFK DV hijab, rajm (the practice of stoning), qisash WKH ULJKW RI D PXUGHU YLFWLP ¶V QHDUHVW relative to, if the court approves, takes the life of the killer), beard, thobe (Muslim PHQ ¶s long robe), etc. In case of hijab, for example, LIN says that the essence of wearing hijab is wearing garments which meet the generally appropriate standard (public decency ³3XEOLF GHFHQF\ LV RI course, flexible. It evolves in line with cultural progrHVVLRQ´ $EGDOOD E The application of semiotics should be VHHQ WKURXJK /,1 ¶V SHUVSHFWLYHV RQ GLPHQVLRQ RI KXPDQ ¶V IUHHGRP DV WKH essence of movement of Islam liberalization. Living up what are beyond the symbols is highly influenced by humanistic approach used by LIN. Here, the religious texts are LQWHUSUHWHG IRU KXPDQ ¶V EHQHILW LQVWHDG RI *RG ¶V LQWHUHVW 8OWLPDWHO\ the analysis of semiotics is also directed to KXPDQ ¶V EHQHILW and dignity.
Next, the principal vision of Islam liberalization project is aimed to free Moslem people at least from two things. Firstly, it is to free Moslems from colonialism and colonization (started from the movement of the awakening of Islam in 19 th century) which encompassed almost all Islam in the worlds at that time. Secondly, it is to free Moslems from religious thinking and behavior which inhibit them from progression. That these two elements have caused ± effect patterns and antagonistically cannot be confronted each other. But, the present accentuation of liberal Islam movement is on the second domain that is how the Moslems can release themselves from rigidly dogmatic thoughts.
From the liberal great vision of liberal Islam above, the main ideas of LIN are as follows:

Islam Changes, Not Static
In the perspective of LIN, Islam is set as a living organism; a religion which is growing according to the pulses of human GHYHORSPHQW ³,VODP LV QRW D GHDG monument carved in 7 th century, and then it FDQQRW EH WRXFKHG E\ KLVWRU\´ $EGDOOD 2003b: 3). In line with Abdalla, Assyaukanie VWDWHV WKDW ³« ,VODP LV D KLVWRULFDO product which comes and grows in the FRQWH[W RI KXPDQ ¶V ZHOIDUH 7KHUH DUH neither Islamic teachings nor doctrines that can fully survive. Islam changes and adjusts itself to the time and situation. As a universal religion, what Islam must do is to adjust itself to changes. If Islam refuses changes, it highly opposes its nature as a universal religion.
It seems that tafseer on Islam as a living organism continuously grows (changes). This is based on the facts of historical movement which always changes. Islam is lived up as the guidelines for the live of humankind. This proves that Islamic values should be discussed in a dialogue within the changes of time and place. In other words, Islam has to stay alive anywhere.
Islam, which is a universal religion that opens for changes, has become interesting discourses and debates between both Moslem and non-Moslem intellectual. LIN ¶V notion on Islam continually change is the counter perspective of ³HVVHQWLDOLst-IXQGDPHQWDOLVW´ IROORZHUV ¶ FODLP 7KH\ YLHZ that Islam cannot change.
,Q VKRUW RQH RI /,1 ¶V points of view is WKDW ,VODP LV QRW VWDWLF ,W ¶V G\QDPLF ,W OLYHV and changes as the times go on. The consequence is that there are possibilities to continually interpret Islam according to the on-progress social formations.

Context First and History Later
One of substantial problem faced by Moslem is how they can adjust to the changes in one side, but in another side they can live in accordance with what the guidance of religious texts demand. Addressing to this case, the Liberal Moslems GR QRW YLHZ WH[W DV VRPHWKLQJ ³QRQ-QHJRWLDEOH´ WKDW GRHV QRW QHHG reinterpretation.
In real life, text and context rely so much on each other that context can sometiPHV FDQFHO WH[W ¶V FRQYHQWLRQV LWVHOI The position of a context as something important has been used by the convention RI )LTK /DZ ³DO ¶DGDK PXKDNDPDK´ (cultural usage shall have the weight of law) where custom can be the source of law. It states that text is flexibly interpreted in line with WKH KLJKO\ G\QDPLF VRFLHW\ ¶V SURJUHVV It seems that LIN tries to demolish the WH[WXDO ³UHJLPH´ RU WR EUHDN GRZQ WKH deepest dimensions of textual architecture. This is done by initiating that the highly ³XOWUD WKHR-ceQWULF´ WKHRORJLFDO LQVLJKWV RI Moslems do not heed takreem concept (the recovery of human), which is emphasized in ,VODP 8OLO ILUPO\ VWDWHV ³,W LV DZNZDUG WKDW Islamic concepts which are so bright, optimistic, and hopeful on human (human treated as caliph, Qs: 30 and 17-79) are apparently not reflected through some

0RVOHPV ¶ SHUVSHFWLYHV LQ VHHLQJ KXPDQ ¶V position in interpreting the texts; that is KXPDQ ¶V ³DJHQF\´ WR LQWHUSUHW WKH WH[WV LV QRW taken into account. Even if it is taken into account, the agency is still controlled by the WH[W´
This clearly shows that in reading a text LIN wants to position the context (sociohistorical) proportionally. LIN views that textual supremacy is neither a neutral nor free process. They, even, consider that the textuDO ³UHJLPH´ EHFRPHV VWURQJHU EHFDXVH LW is affected by certain interests.
Abdallah quoted Prof Nasr who said WKDW ³WKH VXSUHPDF\ RI Wexts is really centralistic. In addition, this is regardless of WKH VRFLDO DQG SROLWLFDO FRQWH[W LQ WKDW WLPH´. As we know, the determination of mazhab (creeds) in Islam was in 3 rd ± 4 th century Hijriyyah. In the history of Islamic WDV\UL ¶ (Islamic legislation), this is called as taqnin period, or mazhab codification. In this period, a threat of ³political disintegration´ gradually came up. The dynasty of Abbasiyah in Baghdad was threatened by the presence of small kingdoms (duwailah) in the outskirt of imperial Islam. They started to feel ³LQVHFXUH´ $W WLPH OLNH WKLV WKH SDULVKHs felt the need of security. Moreover, one mechanism to gain the feeling of security is by upholding the textual authority as the absolute guideline.
What we refer to texts here are certainly the major religious texts 4XU ¶DQ and Sunnah). They are considered as the guidance for Moslems. AO 4XU ¶DQ IRU PRVW RI the present Moslems is believed to be the same Scripture revealed in 1400s years ago. This belief, by LIN, is considered as formulation and theological wishes created by the Ulema as part of formulation of Islamic doctrines.
Assyaukanie (2003) It is clear that the earthed and historical God naturally is the God itself. But by human, God is viewed in a distinguished formulation, conception of perspective, etc. God is also understood as the unification with concept of Allah (the one and only God). The Only God is the God that can be IRUPXODWHG E\ DQ\ERG\ ZKR EHORQJV WR *RG ¶V creatures, including human, animal, genie, angle, and so on. The only God is of course the natural God, who is understood based on historical nature which depends on the context of its society. The natural God is not only understood based on the names written in Al-4XU ¶DQ DQG 6XQQDK )RU H[DPSOH a different society has a different name addressed to God; Allah in Arabic, Gusti in Javanese, God in English, Yahwe in Jew, etc.
6R WKH /,1 ¶V WDIVHHU RU LQWHUSUHWDWLRQ on concept of the earthed and historical God is directed to free the people from the traps; the traps that oppress the people structurally from the way of thinking and practically from the freedom.

7KH 0HWDPRUSKRVHV RI /,1 ¶V ,GHDV
After exSODLQLQJ /,1 ¶V PDLQ LGHDV we need to trace back the metamorphoses of /,1 ¶s notions. In this context, the metamorphoses cover the firm and concrete notions aimed to benefit our lives as a nation. In other words, the metamorphosis will be WUDFHG IURP ,QGRQHVLD ¶V EDVLF QHHG DV D nation to manifest the social justice for people.
The metamorphoses of these notions are different from the general notions used by liberal thinkers EDVHG RQ .XU]PDQ ¶V VL[ states of liberal mind. Even though there was D ³FRQVHQVXV´ IURP DOO OLEHUDO WKLQNHUV RQ WKH six states of mind of Liberal Islam, we will RQO\ VSHFLILFDOO\ WUDFH DQG IRFXV RQ WKH /,1 ¶V prior ideas.

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WULHV WR ³OLPLW´ WKH PHWDPRUSKRVLV RI OLEHUDO ,VODP ¶V QRWLRQV into four main agendas, they are: politics, tolerance, woman emancipation, and freedom for expression. Based on the mapping of the four agendas, the metamorphoses of liberal Islam are as follows:

Opposing Theocracy
/,1 ¶V SHUVSHFWLYHV FOHDUO\ RSSRVH theocracy or the idea of political Islam which tries to apply the concept of Islamic Sharia as the guidance to live in a nation. The central theme of debate on theocracy has been the relationship between the religion and the nation. Since this country was established, there have been so many discourses on Islamic Sharia issued. The debate seems endless, especially because the discourses on Islamic Sharia are massivized when political moments arise.
Since the Old Order, some groups have consistently fought to make Indonesia as an Islamic Nation. But, the discourses on Islamic Sharia are always arisen as political power, and it always uses political moments, such as election.
The relationship between religion and nation has existed since long time ago. But, it seems that most Moslems want an overarching reference. The consensus on the acceptability of Pancasila as the guidance to live in a nation cancelled out the will of some parties to apply Islamic Sharia. Even, NU and Muhammadiyah still stick to their commitments that Sharia actually has been put into pratices individually by the Moslems. So there is no need to formalize it.
Moreover, both the neo-modernism and post-traditionalism groups consider that the debates on the religion ± nation relationship has ended. They have a perspective where forms of constitutional systems are ijtihadiyyah (derivative) matters. Furthermore, the Liberal Islam reflects that Islamic Sharia is merely a bunch of universal and abstract principal values. How the values can be real and can fulfil the needs to deal with a problem in a certain time is entirely KDQGHG RYHU WR WKH KXPDQ ¶V LMWLKDG There are perspectives that Sharia state LV D ³FRPSOHWH SDFNDJH´ RU *RG ¶V WLS WR GHDO with any problems in any age. These perspectives are the manifestations of LJQRUDQFH DQG LQDELOLW\ WR XQGHUVWDQG *RG ¶V sunnah (provisions). Proposing Islamic Sharia as the solutions for all the problems, shows that we have no will to think. And what is worse is actually an action of escaping. Escaping has been the source of retrogression anywhere (Abdalla, 2003b:10 SURPXOJDWHV DXWKRULWDULDQLVP ¶V shortcut, then it is hard to deny impossibility or to hope them to lend their hands for public benefit index. Assyaukanie includes the opposition over theocracy or Islamic Khilafah system into first agenda which will LIN fight for.

Endorsing Democracy
Endorsing the establishment of democratic V\VWHP LV D /,1 ¶V SULRU QRWLRQ Ulil Abshar Abdalla situates the democracy as a social structure which clearly separates political and religious power. Abdalla argues that religion is a personal affair. Meanwhile the control of public live fully depends on how the society deals with democracy procedures. Universal values of a religion is certainly hoped to shape the public values, but the religious doctrines and practices are particular affairs of every single religion.
,Q /,1 ¶V SHUVSHFWLYH GHPRFUDF\ presupposes the appreciation on pluralism facts and freedom climate as parts of human rights. Assyaukanie (2001) views that in a very plural Indonesia the quest for pluralism theology is something non-negotiable. Madinah people, who were led by the Prophet, are frequently used as the model of inter-religious tolerance in Islam. Through this model, Islam is considered to be respectful, inclusive, and tolerant to other religions. However, Assyaukanie states that ,VODP ¶V WKHRORJLFDO SULQFLSOHV RQ LQWHU-religious lives are not restricted to the experiences in Madinah.
,I ZH WUDFH EDFN /,1 ¶V QRWLRQV WR support democracy share the same points with the thought RI /LEHUDO ,VODP ¶V SUHYLRXV generation. Many perspectives on democracy, for example, can be found through Nurcholis 0DGMLG ¶V thought. Cak Nur whose nick name is Cak Nur said WKDW 0RVOHPV ¶ FRPPLWPHQW to the ideas of democracy is a must. This commitment is not because normatively Islamic teachings are in line with the ideas on democracy. More than that, democracy is functionally a system with open rules.
³6\VWHP RI political democracy is essential, especially for Indonesia. This is because Indonesia needs a set of system which can correct the government and the use of power by public control. The public control must be based on constitutional conventions. Indonesia has succeeded on economy, better education, and political stabilities. As the logical consequence, the open and more political participations are essential in the level of public. This can be realized if Indonesia decides and develops democracy as a choice in order to build WKH QDWLRQDO V\VWHP´ 0DGMLG 1998:242) Besides Cak Nur, many perspectives on democracy can also be found through Gus 'XU ¶V WKoughts. Gus Dur opined that democracy has the principles of equality. This applies to each citizen, regardless of their religion or faith, sex, ethnicity, etc. While religion principally just differentiates people based on their faith. According to Gus Dur, if a religion wants to take role in establishing democratic society, it firstly has to be transformed internally.
Thus, /,1 ¶V HPSKDVLV RQ WKH importance of democracy is why LIN HQGRUVHV D ³VHFXODU UHJLPH´ 7KLV PHDQV WKDW the state should let religious affairs become personal affairs, or the state should not take further role in regulating religious matters.

Gender Equality
LIN has very different views on ZRPHQ ¶V ULJKWV IURP WKH FRQVHUYDWLRQLVW ¶V views IXQGDPHQWDOLVW ¶V views) who reckon WKHP DV WKH ³VHFRQG FUHDWXUH´ RU WKH subordinate of man. The Liberal Moslem holds that men share the equal position with women.
/,1 ¶V SHUVSHFWLYHV RQ JHQGHU HTXDOLW\ seem to share the ideas of liberal intellectuals both in world of Arab and Indonesia which hold special cares on gender DIIDLUV /,1 ¶V SHUVSHFWLYHV on this issue apparently are influenced by figures like Qasim Amien (Egypt), Amina Wadud M (America), Fatima Mernissi (Maroco), Muhammad Syahrour (Syria). These figures tried to repute gender affairs in broader and more objective ways. Assyaukanie says that the early Islamic doctrines, which tended to marginalize the women, must be viewed in special context and locality. So, the interpretation on Islamic Sharia is essential to be parallel with the basic Islamic principles on women with the sociohistorical context of the Islamic doctrines on women.
Some intellectuals in Indonesia who specially pay attentions to discourses on feminism are Nasarudin Umar, Faqihudin $EGXO 4XGLU DQG 0DVGDU )DULG 0DV ¶XGL The idea of feminism is very important in the liberal Islamic movement because it is deemed in accordance with the liberal stream or doctrine of liberal Islam. Liberal Islam Network (LIN) fully supports to equality of gender and the rights of women. This is different from the dominant groups in Indonesia that legitimate gender inequality.
/,1 ¶s thought started from a perspective that Islam does not distinguish between the position of women and men. In other words, Islam puts the women in a respectable position. The doctrines of Islam essentially provide a high regard for women.
It is at least showed in the Qur'an, Surah Al Hujarat: 13, Al-Ahzab: 35, and Al Ahqaf: 19. LIN believes it and invites people to understand the verses on polygamy, inheritance, interreligious marriage, leadership and other verses in their sociohistorical contexts.
Liberation of and protection for women's rights are among major concerns of liberal Islam activist. In the Islamic world, we can see names like Amina Wadud Muhsin, Rifaat Hassan, Fatima Mernissi and Nawal el Shadawi, as intellectual women who are concerned about the empowerment and liberation of women against patriarchy system in the world.
Related to the thoughts of Amina Wadud, Lutfi Assyaukanie looks that he fully supports the ideas of Amina. Assyaukanie declared "I am impressed with Amina. although she is very modern and has a forward-thinking, she still wears hijab, and recites the verses of Quran fluently. One of the misogynist view maintained until present days in the doctrine of Islam is that the women are forbidden to become a priest in the prayer. According to Amina, it is the view of jurisprudence that contradicts with the spirit of Islam, particularly in social equality. Islam respects the role and status of women and place them equal with the men, including in worship. I feel lucky to know and meet two Amina. In my opinion, Amina Rasul and Amina Wadud are the heroes, who deserve to be regarded as role models of 0XVOLP ZRPHQ LQ WKH PRGHUQ ZRUOG´ (Assyaukanie, 2009) LIN has been truly focusing on the substance of the doctrines of Islam, especially about justice in all fields, including the justice and gender equality. Related to justice system, Abdalla underlined, "the enemy of all religions is an injustice. The main values of Islam is equality. I think that the most important of Islamic mission now is to establish the justice in the world, especially in the fields of politics and economy and culture. The issues about the hijab, confining back the women, maintaining the beards, shortening the pants, and all of symbolic Islam in the community are furu'iyyah (branches) affairs. The Justice must be realized in the form of systems and rules, laws and in its SUDFWLFH´ $EGDOOD 2003b; 8).
With regard to women rights, Abdalla had responded Mody al-.KDODI ¶V DUWLFOH LQ 2004. Mody is a columnist women from Saudi Arabia who lived in Riyadh, and her article is published in English language newspaper, Arab News in November 5, 2004. In her article, Mody questioned and protested strongly to immigration officer who stopped a woman in her traveling. Immigration officials argued that she was not accompanied by her legal couple, although in fact, a woman was accompanied by her brother. In this case, Abdalla supported and justified WKH 0RG\ ¶V Ueasoning. Abdalla said, "I was wondered to read the 0RG\ ¶V DUWLFOH ,Q WKH FRXQWU\ OLNH 6DXGL Arabia, the voice like Mody is a rare statement. I'm not sure whether it can be published in the Arabic version in the official QHZVSDSHUV WKHUH´ $EGDOOD When the religious affairs, which become the rules of a religion, are detailed into highly specified things, those detail things will be ijtihadiyah area for human. The rereading of the religious text then should be done.
Meanwhile, in muamalah affairs, LIN views that in muamalah aspect, every single WKLQJ VKRXOG EH GHWHUPLQHG E\ ³VRFLDO GHDO´ as the result of public discussion based on fundamental Islamic values. Related to this context, Ulil says, ³« UHJDUGHG WR P\ VRFLDO LQWHUDFWLRQ I stand on other rules of: al ashlu fi al PX ¶DPDODW al-hillu (whose last part of the SURSRVLWLRQ , GRQ ¶W DJUHH WR WKDW LV illa PD GDOOD GDOLOXQ µDOD KXUPDWLKL . The main rule of social interaction is the social deal. As the example, in the law of stealing, I am obliged to hold on main principles in µmaqasidus syariah ¶, that is to protect the property rights (hifdzul mal) and this has to be done in positively legal framework of a nation. And this is handed to social deal, deliberation, FRQVHQVXV HWF´ Abdalla, 2003b: 255).
The explanation above clearly explains WKDW /,1 ¶V SHUVSHFWLYHV RQ muamalah shows that LIN totally thinks that the rules HVWDEOLVKHG E\ ,VODP HLWKHU LQ $O 4XU ¶DQ RU Al Hadist, are just the manifestations of certain fundamental Islamic values from certain historical context too. LIN really endorses to both reconstruct and deconstruct the religious text related to muamalah affairs according to historical context (spacial and temporal aspects).

Pluralism and the Freedom of Thought
Pluralism is a belief which stresses that there is only one humanistic fact that is diversity, heteroginity, or the pluralism itself. The emphasis is on the recognition of group, individuals, community, sects discourse, and all forms of differences as acceptable and conserved facts.
In this emphasis, the meaning of pluralism covers some things. Firstly, pluralism eliminates absolutism, truth claim, and self-justification by hypocrating others. The absolutism is not a pluralism because absolutism never admits what other groups justify. A truth claim is neither form of pluralism because truth claim only justify its truth.
Secondly, pluralism requires relativism in understanding, interpreting, and articulating all forms of various groups senses. Thirdly, pluralism requires tolerant attitude. Every body should respect the plurality of RWKHUV ¶ DV VRPHRQH ZDQWV WR EH respected.
Facts on diversities, either in religions or Islam itself, are interpreted into pluralism language. In the context of Islamic diversities, ³,VODP LV RQO\ RQH ,W LV Flearly ablaze for everybody. Yet, this one brings heterogenous interpretations. Accordingly, Islam appears in many faces although Islam is only one.
In the contexts of religious pluralism, Assyaukanie (2001) asserts WKDW ³$O 4XU ¶DQ as the scripture which becomes reference to Moslem theologicians, has so many verses ordering the Moslems not only to respect other religions, but also to ask them find similarities (NDOLPDWXQ VDZD ¶) (Q.S.3:64). In some other verses it is stated that Allah guarantees the followers of other religions such as (Jew, Christian, Sabean) to gain rewards according to their good deeds. They DUH DOVR ZDUUDQWLHG WR EH LQ $OODK ¶V protection (Q.S.2:62 dan Q.S. 5 ´ LIN views that both individuals and group are part of ummah that share the same position. Religion is the means of faithful men to develop their moral quality, not to hostile nor deny. Seemingly, the admission of LIN over religious pluralities is based on ahlul kitab (people of the book) concept, which is part of discourses in Islamic studies, considered as Islam contribution for pluralism. The scriptures of Ahlul Kitab emphasizes that Islam admits, secures, and warranties the followers of other religions. When a religious community is put into ahlul kitab framework, WKH FRPPXQLW\ ¶V ULJKW DQG IUHHGRP WR perform the worship are automatically admitted. Eventhough there is a controversy in Islam itself; whether there are still ahlul kitab nowadays or they only existed in Prophet era. Here, LIN outwardly gets out of the controversy by agreeing that ahlul kitab still exist up to now. LIN thinks that this concept as a means to respect other religions, ZKLFK HPSKDVL]HV ,VODP ¶V DGPLVVLRQ RYHU other communities.
While on the freedom of thinking, LIN clearly stresses the need of man freedom in LQWHUSUHWLQJ *RG ¶V PHVVDJH WR KXPDQ E\ WKH intermediary of Prophets. LIN thinks that neither *RG ¶V ODQJXDJH QRU WKH ODQJXDJH RI its creature can be understood or equated. In this very SRLQW WKHUH ¶V D QHHG WR interpretation which demands the freedom of thinking in order to develop logical and critical thinking.
The freedom in this context is, of course, unlimited, or equalized to permissive attitude (immahiyyah); the attitude of tolerating everything without recognizing certain limit. The emphasis of freedom (as the spirit of liberalism), according to LIN, is due to a basic understanding that KXPDQ ¶V senses are actually DXWRQRPRXV +XPDQ ¶V VHQVHV FDQ UHDFK WKH ³JRRG´ DQG ³HYLO´ boundaries and the feasible boundaries.
:KHQ LW LV VDLG WKDW KXPDQ ¶V VHQVHV FDQ determine those boundaries, it does not mean that the senses already recognize the boundaULHV VLQFH WKH EHJLQQLQJ +XPDQ ¶V senses develop, experience evolution, and become mature.
In Islamic context, senses have proactive roles to interpret and to describe the ideas of divinity found in revelations. From the approach used in reading religious text, LIN clearly applies humanistic approach. This is emphasized by its defense RQ KXPDQ ¶V GLJQLW\ RYHU WKH FODLPV RQ divinity. According to LIN, the main aim of a religion is to exalt the human dignity, and the first focus of a religion is on the human themselves, not only on God.
In the theoretical analysis tools in reading religious text, LIN applies analyses on social science, they are socio-historical analyses. It seems that LIN wants to propose a new perspective in reading religious texts i.e., socio-historical analysis tools. In $EGDOOD ¶V ZRUGV WKLV LV FDOOHG DV QRQbibliotristic approach.
LIN applies the analysis of symbol or semiotics in reading religious texts. Semiotics or semiology studies functions as a guide for the readers in understanding the sign systems hidden in the text. Thus, the readers can reach the message in it.
Started from the initial vision of Islam liberalization ± to free Islam from colonialism and ways of thinking or religious actions that inhibit them from progression ± the notions of LIN cover: firstly, Islam FKDQJHV ,W ¶V QRW VWDWLF ,Q WKH SHUVSHFWLYHV RI LIN, Islam is placed as a living organism; a religion that develops in accordance with the KXPDQ ¶V SURJUHVV Secondly, it is important to put text in history and to give priority on the context. Here, LIN wants to place context (socio-history) proportionally in reading a text. LIN views the supremacy of a text the Moslems depends on is not a freely neutral process. Thirdly, it is a must to always have God in our ground and history. LIN thinks that we need a new interpretation of the earthed God in the context of worldly life.
The PHWDPRUSKRVHV RI /,1 ¶V QRWLRQV remarks some points i.e., to oppose the theocracy; to endorse democracy; to endorse gender equality; to contextualize religious doctrines; and to endorse pluralism and freedom of thinking.
d. If the author is more than one writer, it VKRXOG EH XVHG D FRQQHFWLQJ ZRUG ³DQG´ QRW D V\PERO ³ ´ 3. Abstract and key words a. Abstract is the summary of article that consists of background of the study, data collecting method, data analysis method, research findings. b. Abstract should be written in one paragraph, single space and in italic c. Abstract should be no more than 250 words d. 7KH ZRUG ³DEVWUDFW´ VKRXOG EH W\SHG LQ bold, capital letter and italic e. Key words should consist of 3-5 words or phrases. f. Key words should be typed in italic 5. How to present picture, graph, photo, and diagram a. Picture, graph, figure, photo and diagram should be placed at the center b. Number and title should be typed above the picture, graph, figure, photo and diagram. c. Number and the word of the picture, graph, figure, photo and diagram should be typed in bold, 12pt Font Georgia and at the center, while title of them should be typed in normal (not bold). d. Number of the picture, graph, figure, photo and diagram should use an Arabic word (1, 2, 3 and so forth). e. Source of the picture, graph, figure, photo and diagram should be typed below the table, align text to the left, 10pt font Georgia. f. Picture, graph, figure, photo, and diagram should not be in colorful type (should be in white and black, or gray).

How to Present
Example: Figure 1 Indonesian employment in agriculture compared to others sectors (% of the total employment) Source: World Development Indicator, 2005 6. Research findings This part consists of the research findings, including description of the collected data, analysis of the data, and interpretation of the data using the relevant theory

Referencing system
Analisa uses the British Standard Harvard Style for referencing system.

a. Citations (In-text)
Analisa uses in note system (intext citation) referring to the British Standard Harvard Style referencing system; format (last name of the author/s, year of publication: page number).
-&LWLQJ VRPHRQH HOVH ¶V LGHDV Example: Culture is not only associated with the description of certain label of the people or community, certain behavior and definite characteristics of the people but also it includes norm and tradition (Afruch and Black, 2001: 7) Afruch and Black (2001) explains that culture is not only associated with the description of certain label of the people or community, certain behaviour and definite characteristics of the people but also it includes norm and tradition.
-Citations; quotation from a book, or journal article Quotations are the actual words of an author and should be in speech marks. You should include a page number. Example:

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DUJXHV WKDW ³,VODPLVP is not about violence but as the order RI WKH ZRUOG ´ ,W KDV EHHQ VXJJHVWHG WKDW ³,VODPLVP is not about violence but as the order RI WKH ZRUOG´ 7LEL -Citations -Paraphrasing a book or journal article Paraphrasing is when we use someone else ideas/works and write them in our own words. This can be done two ways, either is correct. Example: Batley (2013) argues that some of the detainees in the bombing cases were members of JI.
It has been suggested that some of the detainees in the bombing cases were members of JI (Batley, 2013: 45).
-Citing a source within a source (secondary citation) Citing the source within a source, it should be mentioned both sources in the text. But, in the reference list, you should only mention the source you actually read. Example: Tibi (2012, cited in Benneth, 2014 argues that Islamism is not about violence but as the order of the world. It has been suggested that Islamism is not about violence but as the order of the world (Tibi, 2012 as cited in Benneth, 2014: 15).
-Citing several authors who have made similar points in different texts In text citations with more than one source, use a semi colon to separate the authors. Example: Understanding the cultural differences is an important element for mediation process (John, 2006: 248-289;Kevin and George, 2006: 153-154;Kriesberg, 2001: 375;Alaeda, 2001: 7).
-Citations -Government bodies or organizations If you reference an organization or government body such as WHO, the Departments for Education or Health, the first time you mention the organization give their name in full with the abbreviation in brackets, from then on you can abbreviate the name. Example : The World Health Organization (WHO VXJJHVWV WKDW«