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Mitologi Tentang Makhluk Supernatural Dalam Kalangan Etnik- Etnik Di Daerah Pitas Sabah: Tinjauan Menurut Perspektif Islam

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Mitologi Tentang Makhluk Supernatural Dalam Kalangan Etnik- Etnik Di Daerah Pitas Sabah: Tinjauan Menurut Perspektif Islam GJAT | JULY 2019 | VOLUME 9 ISSUE 1 | 113 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my Mitologi Tentang Makhluk Supernatural Dalam Kalangan Etnik- Etnik di Daerah Pitas Sabah: Tinjauan Menurut Perspektif Islam Khairulnazrin Nasir Ishak Suliaman Department of the Quran and al-Hadith, Academy of Islamic Studies, University of Malaya Tel: +60133242865, E-mail: [email protected] Abstrak world. A significant entity in mythology is supernatural beings. Ethnics and races in Mitologi adalah suatu domain yang wujud dan Malaysia also believe in supernatural beings menjadi kelaziman dalam mana-mana budaya, including native tribes in Pitas district, Sabah bangsa, etnik dan komuniti di seluruh dunia. who are Muslims. Therefore, this research was Skalanya menjangkau alam nyata, sehingga conducted to identify mythology of supernatural ke alam ghaib. Entiti signifikan dalam mitologi beings in their community. The data collection antaranya adalah makhluk supernatural. Etnik method used was interview. Seven respondents dan bangsa di negara ini turut memiliki mitologi were selected among the community leaders. tentang makhluk supernatural, termasuklah Findings showed that mythology of supernatural etnik-etnik peribumi yang beragama Islam beings was influenced by animism. As a result, di daerah Pitas, Sabah. Oleh yang demikian, some community members involve in shirk, kajian ini dijalankan untuk mengenal pasti superstition, worshipping rituals and black mitologi tentang makhluk supernatural yang magic. Thus, this issue should be taken into terdapat dalam kalangan mereka. Kaedah consideration by authorities especially Islamic pengumpulan data adalah menggunakan metode Religious Departments and preachers in order temu bual. Seramai tujuh orang informan telah to protect the aqidah among the society. dipilih, yang terdiri daripada kalangan tokoh- tokoh masyarakat tempatan. Hasil penelitian Keywords: Mythology, Supernatural, Animism, menunjukkan bahawa mitologi tentang Sabah Pitas, Cause makhluk supernatural banyak dipengaruhi oleh kepercayaan animisme. Hal ini mendorong Pendahuluan segelintir anggota masyarakat terlibat dengan perkara syirik, khurafat dan tahayul, seperti ritual Mitologi adalah istilah yang merujuk kepada pemujaan dan black magic. Justeru, perkara kajian dan himpunan mitos, legenda, cerita ini perlu diberi perhatian oleh setiap pihak, tradisional rakyat yang wujud dalam sesebuah khususnya jabatan agama, dan pendakwah, komuniti (Kirk, G.S, 1973: 8) . Mitologi bukan demi menjaga kelestarian akidah yang sahih hanya terdapat dalam sesuatu kelompok tertentu, dalam kalangan masyarakat. malah ia bersifat universal. Rata-rata masyarakat di dunia memiliki cerita dari masa silam, dan diwarisi secara turun-temurun, kepada generasi Kata Kunci: Mitologi, Supernatural, terkemudian, tanpa menitik beratkan soal Animisme, Pitas Sabah, Akidah kesahihan dan kebenarannya. Isi kandungannya memperkatakan tentang asal kejadian manusia, Abstract kosmologi alam, kepahlawanan, keluhuran nenek moyang dan kemuliaan sesuatu suku Mythology is a domain that exists as a norm in dan bangsa. (Kirk, G.S. 1984, 57, Kirk, G.S, any cultures, races, ethnics and communities in 1973: 74 dan Simpson, 1976: 3). the world. It involves the seen and the unseen This journal is a member of and subscribes to the principles of the Committee on Publication Ethics (COPE) GJAT | JULY 2019 | VOLUME 9 ISSUE 1 | 114 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my Dalam pada itu, mitologi turut memperkatakan melalui kaedah interaksi dengan mereka. Ada tentang entiti ghaib yang dikenali sebagai yang menggunakan khidmat mereka untuk makhluk supernatural. Makhluk ini dipercayai mendapatkan kepentingan peribadi, malah turut wujud dalam dimensi yang berlainan dan tidak mengeksploitasinya bagi tujuan jahat seperti tertakluk kepada kanun fizik manusia (Partridge, sihir (Hashim Awang A.R. 2007). Manakala Kenneth, 2009). Walau bagaimanapun, ia pendukung aliran spiritualism meyakini bahawa dianggap mampu mempengaruhi kehidupan roh orang mati dapat dihubungi menerusi suatu manusia, sama ada negatif atau positif, malah “medium” dan dapat memberikan informasi turut mempengaruhi fenomena-fenomena tentang dimensi lain atau alam ghaib (Carroll, alam seperti kilat, pelangi, banjir dan asal Bret E, 1997: 248). Hubungan baik dengan usul kehidupan (Zhong Yang, 1976: 44 dan makhluk supernatural juga dijalinkan dengan Ellis, B.J.; Bjorklund, D.F., 2004: 413). Dalam melakukan ritual pemujaan semangat alam, segelintir budaya, makhluk supernatural bagi mendapatkan hasil pertanian yang baik dan diyakini memiliki watak dan perilaku jahat serta kelapangan rezeki (Hussin, H. 2008, Kok On, boleh mendatangkan bahaya kepada manusia. L. 2012: 75 dan Tugang, N. 2016: 69). Dalam Sebaliknya, makhluk supernatural seperti roh budaya Melayu pula, individu yang dikaitkan nenek moyang adalah berwatak baik, dipuja dengan perhubungan antara alam ghaib dan dan disembah oleh keturunannya (Richard alam nyata dipanggil bomoh, pawang, dukun, Cavendish, 1994: 5). bidan, tabib, tok batin, guru silat dan sebagainya (Mohd. Taib Osman. 1977 dan Hussin, H. 2003: Theresa Bane (2012) dalam bukunya, 15). Encyclopedia of Demons in World Religions and Cultures menyenaraikan ratusan nama dan Dari aspek lain, perasaan bimbang dan gelaran makhluk supernatural yang terdapat takut terhadap ancaman daripada makhluk dalam pelbagai agama dan budaya di seluruh supernatural mendorong manusia untuk dunia. Namun, karakter asal mereka adalah mendapatkan pendinding dan perlindungan. berbeza-beza. Segelintir budaya mengaitkannya Maka, tercetusnya amalan pemujaan menerusi dengan makhluk jin, syaitan atau demon (S. T. ritual tarian (Hussin, H, 2018: 181), alunan Joshi, 2007: 34), malaikat (Barker, Margaret, muzik (Mohd Yusoff, M.2001: 159) dan 2004), semangat alam (Finucane, R. C. 1984), penyediaan sajian kepada makhluk supernatural, atau roh orang mati yang keluar daripada mayat demi menghindari amarah mereka (Hussin, H., (Goelet, Ogden, 1998, Legare, C. H, 2012 & M.C.M, S. 2008). Dalam pada itu, seseorang dan Finucane, R. C. 1984), atau pengamalan yang jatuh sakit disebabkan angkara makhluk black magic dan sihir (Hanegraaff, Wouter supernatural akan dipulihkan dengan cara J. 2006: 718). Makhluk supernatural dalam perubatan dan rawatan tradisional (A. Samad kebudayaan Melayu pula dikenali sebagai Ahmad, 1988). Masyarakat Melayu juga hantu, semangat, mambang, orang bunian, terkenal dengan kaedah perubatan tradisional jin dan syaitan, jembalang, toyol, pelesit dan untuk menghindarkan diri daripada gangguan sebagainya (Deuraseh, N. 2017: 90 dan Amin, makhluk supernatural (Harun Daud, 2001). M, 2017: 34-38). Makhluk supernatural yang Selain menggunakan ayat al-Quran, pengamalan paling dihormati dalam kebanyakan budaya perubatan tradisional Melayu juga diserapi dunia adalah roh nenek moyang (Marinsah, S., dengan serapah dan mantera, yang dipengaruhi & Ramli, M. 2017: 75). oleh animisme, kepercayaan Hindu, serapah dalam bahasa Thai dan Pegu (Nuredang, 2011 Sifat dan kekuatan adikudrati serta melebihi dan Deuraseh, N. 2017: 86-87). kudrat manusia yang dimiliki oleh makhluk supernatural telah mendorong manusia berusaha untuk mendapatkan manfaat This journal is a member of and subscribes to the principles of the Committee on Publication Ethics (COPE) GJAT | JULY 2019 | VOLUME 9 ISSUE 1 | 115 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my Rajah 1: Hubung Kait Dalam Kepercayaan Terhadap Makhluk Supernatural Mayung, Amir. (2014, Ogos 30). Suku Orang Ternyata mitologi dan kepercayaan kepada Sungai, 76 tahun . makhluk supernatural telah mencetuskan dua tindakan dan persepsi manusia yang berbeza. Omolong, Ali Asgar (2014, September 30 ). Pertama, manusia berusaha untuk berinteraksi Suku Orang Sungai . dan mengambil manfaat daripada kekuatan mereka. Kedua, manusia yang khuatir akan Tasin, Abdul Ghafar. (2014, September 27). ancaman makhluk supernatural dan berusaha Suku Orang Sungai, 69 tahun . melakukan rawatan sekiranya terdapat gangguan daripada mereka. Oleh yang demikian, makalah Para informan terdiri daripada kalangan etnik ini berusaha untuk membuat tinjauan terhadap Orang Sungai, yang merupakan etnik majoriti mitologi tentang makhluk supernatural yang di daerah Pitas. Rata-rata etnik Orang Sungai ada dalam kalangan etnik-etnik yang menduduki adalah beragama Islam. Beberapa siri temu bual daerah Pitas, Sabah. Pemilihan daerah Pitas telah dijalankan antara bulan Ogos sehingga sebagai lokasi kajian adalah sebagai suatu Oktober 2014. Etnik-etnik lain yang menjadi sampel, lebih-lebih lagi etnik-etnik di negeri penduduk daerah Pitas adalah etnik Bajau, Sabah masih dipengaruhi oleh kepercayaan Rungus, Kimaragang, Suluk, Bugis dan lain- animisme (Ahmad, F. B, 1995). lain. Dalam pada itu, soalan yang dikemukakan kepada para informan adalah separa berstruktur. Metodologi Kajian Fokus temu bual adalah tentang jenis-jenis makhluk supernatural yang terdapat dalam Data kajian ini diperoleh menerusi metode temu mitologi etnik-etnik di Pitas, amalan sihir dan bual. Seramai tujuh orang yang terdiri daripada black magic, dan kaedah-kaedah perlindungan kalangan tokoh-tokoh masyarakat di daerah serta cara rawatan daripada ancaman mereka. Pitas, Sabah telah dipilih sebagai informan. Para informan ialah; Mitologi Tentang Makhluk Supernatural Dalam Kalangan Etnik di Daerah Pitas Ayu, Sulaiman. (2014, Ogos 10). Suku Orang Sabah Sungai, 53 tahun . Kepercayaan kepada kewujudan makhluk Baluk, Kalbin. (2014, September 4). Suku Orang ghaib atau supernatural juga wujud dalam
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