Although Saudi Arabia bases its con

Although Saudi Arabia bases its constitution on the Qur’an, a vigorous
Islamist movement that sought to topple the Saudi regime appeared in the
country in the late 1970s. To the minds of many Islamist intellectuals, the
wedding between the Wahabiyyah movement and the Saudi state, beginning
at the end of the eighteenth century, was no longer viable in the tumultuous
years of the twentieth century. Islamist activism in the Gulf, and especially in
Saudi Arabia in the latter part of the twentieth century, is very interesting, for
it opposed not just the state but also the Muslim clergy who provided a rationale for the existence of the state. Although leading to the modernization
of Saudi society, the oil boom of the 1970s and 1980s created a fissure between
the young generation of the Saudi religious intelligentsia and the state. Even
before the Iraqi invasion of Kuwait in the summer of 1990, young Saudi
Islamists began to criticize the ruling family and its Western allies, especially
the United States. The Iraqi invasion of Kuwait and its aftermath heightened
the tension between Islamists and the state. Because of the unlimited oil
resources, the modern Saudi nation-state under the leadership of the royal
family was able to launch a very ambitious modernization program in the
1970s, which created a brand new class of Saudi modernizers who opted to
Westernize their society. The Saudi royal family, however, created a form of
modernization without any indigenous component, and without parallel
democratic institutions to guarantee political participation in society.
Although the royal family enlisted the support of the major ulama in its
modernization program, the younger ulama, especially from the Hijaz area,
were uncomfortable with the fast pace of modernization and its inevitable
impact on, what they perceived as, “orthodox Islam.” I think that the bin
Laden phenomenon was the product of this tension between Saudi modernization
and Islamic values.

Hasil (Bahasa Indonesia) 1:

Although Saudi Arabia bases its constitution on the Qur’an, a vigorousIslamist movement that sought to topple the Saudi regime appeared in thecountry in the late 1970s. To the minds of many Islamist intellectuals, thewedding between the Wahabiyyah movement and the Saudi state, beginningat the end of the eighteenth century, was no longer viable in the tumultuousyears of the twentieth century. Islamist activism in the Gulf, and especially inSaudi Arabia in the latter part of the twentieth century, is very interesting, forit opposed not just the state but also the Muslim clergy who provided a rationale for the existence of the state. Although leading to the modernizationof Saudi society, the oil boom of the 1970s and 1980s created a fissure betweenthe young generation of the Saudi religious intelligentsia and the state. Evenbefore the Iraqi invasion of Kuwait in the summer of 1990, young SaudiIslamists began to criticize the ruling family and its Western allies, especiallythe United States. The Iraqi invasion of Kuwait and its aftermath heightenedthe tension between Islamists and the state. Because of the unlimited oilresources, the modern Saudi nation-state under the leadership of the royalfamily was able to launch a very ambitious modernization program in the1970s, which created a brand new class of Saudi modernizers who opted toWesternize their society. The Saudi royal family, however, created a form ofmodernisasi tanpa komponen masyarakat adat, dan tanpa paralellembaga-lembaga demokratis untuk menjamin partisipasi politik dalam masyarakat.Meskipun keluarga kerajaan mendapat dukungan dari ulama besar di nyaprogram modernisasi, ulama muda, terutama dari daerah Hijaz,tidak nyaman dengan cepat kecepatan modernisasi dan yang tak terelakkandampak, apa yang mereka dianggap sebagai, "Ortodoks Islam." Saya berpikir bahwa tempat sampahFenomena sarat adalah produk dari ketegangan ini antara modernisasi Saudidan nilai-nilai Islam.

Hasil (Bahasa Indonesia) 2:

Meskipun Arab Saudi mendasarkan konstitusi pada Al-Qur'an, yang kuat
gerakan Islam yang berusaha untuk menggulingkan rezim Saudi muncul di
negara pada akhir tahun 1970. Untuk pikiran banyak intelektual Islam, yang
pernikahan antara gerakan Wahabiyyah dan negara Arab, dimulai
pada akhir abad kedelapan belas, tidak lagi layak dalam hiruk-pikuk
tahun dari abad kedua puluh. Aktivisme Islam di Teluk, dan khususnya di
Arab Saudi di bagian akhir abad kedua puluh, sangat menarik, untuk
itu menentang bukan hanya negara tetapi juga para ulama Muslim yang memberikan alasan bagi keberadaan negara. Meskipun mengarah ke modernisasi
masyarakat Saudi, boom minyak tahun 1970-an dan 1980-an menciptakan celah antara
generasi muda inteligensia agama Saudi dan negara. Bahkan
sebelum invasi Irak ke Kuwait pada musim panas tahun 1990, muda Saudi
Islamis mulai mengkritik keluarga penguasa dan sekutu Baratnya, terutama
Amerika Serikat. Invasi Irak ke Kuwait dan akibatnya meningkat
ketegangan antara Islam dan negara. Karena terbatas minyak
sumber, Saudi negara-bangsa modern di bawah kepemimpinan kerajaan
keluarga mampu meluncurkan program modernisasi yang sangat ambisius di
tahun 1970-an, yang menciptakan merek kelas baru modernisasi Saudi yang memilih untuk
membaratkan masyarakat mereka. Keluarga kerajaan Saudi, bagaimanapun, menciptakan bentuk
modernisasi tanpa komponen adat, dan tanpa paralel
lembaga-lembaga demokratis untuk menjamin partisipasi politik dalam masyarakat.
Meskipun keluarga kerajaan meminta dukungan dari para ulama besar di nya
program modernisasi, ulama muda, terutama dari daerah Hijaz,
tidak nyaman dengan langkah cepat modernisasi dan tak terelakkan
dampak pada, apa yang mereka anggap sebagai, "Islam ortodoks." Saya berpikir bahwa bin
Laden fenomena adalah produk dari ketegangan antara modernisasi Saudi
dan nilai-nilai Islam.