‘AKAL-BUDI’ – AN OVERVIEW

Akal or Intelligence is a precious endowment bestowed by Allah and it

determines one’s mannerism and behaviour. Allah has bestowed one with

akalkulli (intelligence that is blessed). According to Imam Al-Ghazali cited in 85

Abdul Rahman Nawas (1995), he stated that man is a make-up of five integrated

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elements; intuition, soul, lust, intelligence and physical body. These different

elements play significant roles in shaping and forming one’s conducts as well as N

stimulating the mind. The mind needs to be challenged constantly in order for it I

to reach its optimum performance. Akal as bestowed by Allah needs to be

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utilised to its full potential for the betterment of the society. Akal and Budi

collocate and correspond with each other. Budi as cited in al-Quran refers to

ones’ refined and gracious behaviour. It also can be defined as the ability to P

discern the virtuous from the corrupt; hence the one who embraces the concept

of Budi in their daily life can be perceived as someone who is intelligent with

courteous mannerism (Aminuddin Mansur, 2009).

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Lee Kim Hui (2003) has outlined five elements of Budi in his research, ‘Budi as

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the Malay mind: A philosophical study of Malay ways of reasoning and emotion

in Peribahasa;’ Akal (Intelligence), Bicara (Speech), Daya (Effort), Pekerti

(Manner) and Hati (Intuition). Each of these elements represent the different (Manner) and Hati (Intuition). Each of these elements represent the different

budi and its networks’ that determine their thinking (judgement), their moral attitudes, their goodness, and how an argument should be presented. The Malay mind develops through a spectrum of akal budi and hati-budi which encompass mind-emotion-moral goodness-practicality’ in their scales of decision-making. Budi can mean intellect, common sense or healthy mind. In another outlook, budi is closely associated with budi pekerti which carries the meaning of kindness or virtue, and be referred to as moral behaviour or moral character/action. In addition, budi can be further extended into the concept of budiman which reflects ‘discretion’ or ‘good judgement.’ A wise person, or a budiman should be thoughtful, considerate (not cruel in decision making), and of good conduct. His prime intention would be to ensure the prosperity of the society while continuing his quest to search for truth, goodness and beauty (Lim Kim Hui, 2003).

Various scholars have researched the relation of the concept of Budi to the mannerism and the mind-set of the Malays. Sutan Takdie Alisjahbanna (1996), defined Budi as internal values that influence one’s way of thinking and personality. These values determine one’s manners during the relationship formation process within family members and society. Zainal Kling (1995) in his study as illustrated in his article ‘Manusia Melayu, Alam dan Tamadunnya’ further concurs by asserting that the prime aspiration of Budi is uphold peace

and harmony when relating with the society. The Malays are infamously known

for their selfless and compromising nature. Decision makings are based on 85

principles and ethics as prescribed in Budi, therefore the Malays have developed

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into a refined and civilised community that advocates high standard of values.

Wan Abdul Kadir (1993), further explored the concept of Budi and in his study N

he established the notion that the Malays are not only selfless but they are also

sensitive beings that are non-confrontational. This view is parallel to Milner’s S G

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claim that the Malays are the one race that was least involve in war or violence

(2003). Most of their interactions are layered with consideration and sensitivity. CE

Their gentle nature which reflects their utmost intelligence and artistic skills as

well as their non-confrontational nature has contributed to the sovereign aim of

achieving harmony within the society that they interact with. When the prime

objective in life is to uphold peace and harmony, it will automatically stimulate

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budi that is countable in shaping the identity, personality, actions and culture of

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the Malay community (Norazit Selat, 2001). For the Malays, civilised individuals

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are those that are noble and cultured, that display high standard mannerisms

that reflect peace and harmony such as being cooperating and respectful as well

‘AKAL-BUDI’ – AN OVERVIEW