TRADITIONAL MALAY HEALING IN MALAYSIA: A JURISTIC STUDY
BY
SYED MUHAMMAD SHAHRIZAL B. S. OTHMAN
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
2008 TRADITIONAL MALAY HEALING IN MALAYSIA: A JURISTIC STUDY
BY
SYED MUHAMMAD SHAHRIZAL B. S. OTHMAN
A dissertation submitted in partial fulfilment of the requirements for the degree of Masters of Islamic Revealed Knowledge and Heritage (Fiqh and UÎËl al-Fiqh)
Kuliyyah of Islamic Revealed Knowledge and Human Sciences International Islamic University Malaysia
MARCH 2008
﴿ ﻭ ﻗﹶ ﺎ ﻝﹶ ﺭ ﺑ ﻜﹸ ﻢ ﺍﺩﻋﻮﻧِﻲ ﺃﹶ ﺳ ﺘ ﺠِ ﺐ ﻟﹶ ﻜﹸ ﻢ ﺇِ ﻥﱠ ﺍ ﻟﱠ ﺬِ ﻳ ﻦ ﻳﺴﺘﻜﹾﺒِﺮﻭﻥﹶ ﻋ ﻦ ﻋِ ﺒ ﺎ ﺩ ﺗِ ﻲ ﺳ ﻴ ﺪ ﺧ ﻠﹸ ﻮ ﻥﹶ ﺟ ﻬ ﻨ ﻢ
ﺩ ﺍ ﺧِ ﺮِ ﻳ ﻦ ﴾
“And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too
arrogant to serve Me will surely find themselves in Hell - in humiliation!”
(Al-Qur’Én, GhÉfir: 60) ABSTRACT
The Malays are known as a people who have practiced traditional healing since the animistic era and this practice continued throughout the Hindu-Buddhist era up to present day. The Malays use many types of medical techniques for the purpose of treating and curing illnesses and diseases caused by non-spiritual or spiritual elements. It is important to note that there are some spiritual techniques used in traditional Malay healing that follow certain beliefs and contain components which contradict the Islamic SharÊÑah. This research attempts to discuss and examine the practices and types of traditional Malay healing and their compatibility with the Islamic point of view. In so doing, several views and fatÉwÉ from the Islamic scholars will be explored and analyzed in detail. This study used three methods of data collection: library research, interviews with traditional Malay healers and patients, and participant- observation. Results of the research indicate that traditional Malay healers still exist to this day and that they play a major role in the Malay society, particularly in medication. Some medical treatments used by the traditional Malay healers contain non-Islamic ideologies and elements. Additionally, this study also finds that misconception and lack of knowledge are the major reasons for the use of non-Islamic techniques in the practice of traditional Malay healing.
ii ﻣﻠﺨﺺ اﻟﺒﺤﺚ
ﻋ ﺮف اﻟﻤﻼﻳﻮﻳ ﻮن ﺑ ﺄﻧﻬﻢ ﻗ ﻮم ﻳﻤﺎرﺳ ﻮن اﻟﻌ ﻼج اﻟﺘﻘﻠﻴ ﺪي وﻗ ﺪ آ ﺎن ذﻟ ﻚ ﻣﻨ ﺬ اﻟﻌ ﺼﺮ اﻟ ﻮﺛﻨﻲ، وﻗ ﺪ اﺳﺘﻤﺮت هﺬﻩ اﻟﻤﻤﺎرﺳﺔ ﻓﻲ اﻟﻌﺼﺮ اﻟﻬﻨﺪ وﺳﻲ-اﻟﺒﻮذي، وﻻﺗﺰال ﻣﻮﺟﻮدة ﻓﻲ أرﺧﺒﻴﻞ اﻟﻤﻼ ﻳ ﻮي إﻟ ﻰ ﻳﻮﻣﻨ ﺎ ه ﺬا. ﻳ ﺴﺘﺨﺪم اﻟﻤﻼﻳﻮﻳ ﻮن اﻟﻌﺪﻳ ﺪ ﻣ ﻦ اﻟﺘﻘﻨﻴ ﺎت اﻟﻄﺒﻴ ﺔ ﻣ ﻦ أﺟ ﻞ ﻋ ﻼج وﻣ ﺪاو اة اﻷدواء واﻷﻣ ﺮاض، ﺗﻠ ﻚ اﻟﺘﻘﻨﻴ ﺎت إﻣ ﺎ أن ﺗﻜ ﻮن ﻣﺴﺘﺨﻠ ﺼﺔ ﻣ ﻦ ﻋﻨﺎﺻ ﺮ روﺣﺎﻧﻴ ﺔ أو ﻣ ﻦ ﻋﻨﺎﺻ ﺮأﺧﺮى . وﻣ ﻦ اﻟﺠ ﺪﻳﺮ ﺑﺎﻟ ﺬآﺮ وﺟ ﻮد ﺑﻌ ﺾ اﻟﺘﻘﻨﻴ ﺎت اﻟﺮوﺣﺎﻧﻴ ﺔ اﻟﻤ ﺴﺘﺨﺪﻣﺔ ﻓ ﻲ اﻟﻌ ﻼج اﻟﻤﻼ ﻳ ﻮي اﻟﺘﻘﻠﻴ ﺪي واﻟﺘ ﻲ ﺗﺘﺒ ﻊ ﻣﻌﺘﻘ ﺪات ﺗﺤﺘ ﻮي ﻋﻠ ﻰ ﻋﻨﺎﺻ ﺮ ﺗﺘﻌ ﺎرض ﻣ ﻊ اﻟ ﺸﺮﻳﻌﺔ اﻹﺳ ﻼﻣﻴﺔ . ه ﺬا اﻟﺒﺤ ﺚ ﻳﻘ ﻮم ﺑﻤﻨﺎﻗﺸﺔ ودراﺳﺔ ﻣﻤﺎرﺳﺎت وأﻧﻮاع اﻟﻌﻼج اﻟﻤﻼ ﻳﻮي اﻟﺘﻘﻠﻴﺪي، وﻣﺪى ﺗﺠﺎﻧﺴﻬ ﺎ ﻣ ﻊ وﺟﻬﺔ ﻧﻈﺮ اﻟ ﺪﻳﻦ اﻹﺳ ﻼﻣﻲ. وﻣ ﻦ ٲﺟ ﻞ ذﻟ ﻚ ﺗﻘ ﻮم ه ﺬﻩ اﻟﺮﺳ ﺎﻟﺔ ﺑﺒﺤ ﺚ وﺗﺤﻠﻴ ﻞ ﻣﻔ ﺼﻞ ﻟﻠﻌﺪﻳ ﺪ ﻣ ﻦ اﻵراء واﻟﻔﺘ ﺎوى اﻟﻤ ﺄﺧﻮذة ﻋ ﻦ اﻟﻌﻠﻤ ﺎء اﻟﻤ ﺴ ﻠﻤﻴﻦ. اﺳ ﺘﺨﺪﻣﺖ ه ﺬﻩ اﻟﺪراﺳ ﺔ ﺛﻼﺛ ﺔ ﻃ ﺮق ﻟﻠﺒﺤ ﺚ وه ﻲ : اﻟﺒﺤ ﺚ ﻓ ﻲ اﻟﻤﻜﺘﺒ ﺎت، وإﺟ ﺮاء اﻟﻠﻘ ﺎءات ﻣ ﻊ اﻟﻤ ﺪاوﻳﻦ اﻟﻤﻼﻳ ﻮﻳﻴﻦ وأﺧ ﺮى ﻣ ﻊ اﻟﻤﺮﺿ ﻰ، وﻣﻼﺣﻈ ﺎت اﻟﻤ ﺸﺘﺮآﻴﻦ. ﻧﺘ ﺎﺋﺞ ه ﺬا اﻟﺒﺤ ﺚ ﺗ ﺪل ﻋﻠ ﻰ وﺟ ﻮد اﻟﻤ ﺪاوﻳﻦ اﻟﻤﻼﻳ ﻮﻳﻴﻦ اﻟﺘﻘﻠﻴ ﺪﻳﻴﻦ واﺳ ﺘﻤﺮارهﻢ ﺣﺘ ﻰ ﻳﻮﻣﻨﺎ هﺬا، و أﻧﻬﻢ ﻳﻠﻌﺒﻮن دو رًا آ ﺒ ﻴ ﺮً ا ﻓﻲ اﻟﻤﺠﺘﻤﻊ اﻟﻤﺎﻟﻴﺰي، وﺧ ﺼﻮﺻﺎ ﻓ ﻲ ﻣﺠ ﺎل اﻷدوﻳ ﺔ . ﺑﻌ ﺾ اﻟﻮﺻ ﻔﺎت اﻟﻄﺒﻴ ﺔ اﻟﻤ ﺴﺘ ﺨﺪﻣﺔ ﻣ ﻦ ﻗﺒ ﻞ اﻟﻤ ﺪاوﻳﻦ اﻟﻤﻼ ﻳ ﻮﻳﻴﻦ اﻟﺘﻘﻠﻴ ﺪﻳﻴﻦ ﺗﺤﺘ ﻮي ﻋﻠ ﻰ ﻋﻨﺎﺻ ﺮ وأﻳ ﺪﻳﻮﻟﺠﻴﺎت ﻏﻴ ﺮ إﺳ ﻼﻣﻴﺔ . ﺑﺎﻹﺿ ﺎﻓﺔ إﻟ ﻰ ذﻟ ﻚ، اآﺘ ﺸﻔ ﺖ ه ﺬﻩ اﻟﺪراﺳ ﺔ أن اﻟﻤﻔ ﺎهﻴﻢ اﻟﺨﺎﻃﺌ ﺔ و ﻗﻠ ﺔ اﻟﻤﻌﺮﻓﺔ ﻳﺸﻜﻼن اﻟ ﺴﺒﺒﻴﻦ اﻟﺮﺋﻴﺴﻴﻦ ﻻﺳﺘﺨﺪام اﻟﺘﻘﻨﻴﺎت ﻏﻴﺮ اﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻣﻤﺎرﺳﺔ اﻟﻤﺪاواة اﻟﻤﻼ ﻳﻮﻳ ﺔ اﻟﺘﻘﻠﻴﺪﻳﺔ.
iii APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (Fiqh and UÎËl al-Fiqh).
…..……………………………… Mek Wok Mahmud Supervisor
………………………………….. Noor Azlan Mohd Noor Co-Supervisor
I certify that I have read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (Fiqh and UÎËl al-Fiqh).
………………………………….. Muhammad Amanullah Examiner
This dissertation was submitted to the Department of Fiqh and UÎËl al-Fiqh and is accepted as a partial fulfilment of the requirements for the degree of Master of Islamic Revealed Knowledge and Heritage (Fiqh and UÎËl al-Fiqh).
..………………………………… Mek Wok Mahmud Head, Department Fiqh and UÎËl al- Fiqh
This dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and Human Sciences and is accepted as a partial fulfilment of the requirements for the degree of Master of Islamic Revealed Knowledge and Heritage (Fiqh and UÎËl al- Fiqh).
……..…………………………… Hazizan Md. Noon Dean, Kulliyyah of Islamic Revealed Knowledge and Human Sciences
iv DECLARATION
I hereby declare that this dissertation is the result of my own investigations, except where otherwise stated. I also declare that it has not been previously or concurrently submitted as a whole for any other degrees at IIUM or other institutions.
Syed Muhammad Shahrizal B. S. Othman
Signature ……………………… Date ……………..………
v
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2008 by Syed Muhammad Shahrizal B. S. Othman. All rights reserved.
TRADITIONAL MALAY HEALING IN MALAYSIA: A JURUSTIC STUDY
No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below:
1. Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgment.
2. IIUM or its library will have the right to make and transmit copies (print or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.
Affirmed by Syed Muhammad Shahrizal B. S. Othman
…………………….. .……………… Signature Date
vi DEDICATION
In the name of Allah the Most Gracious the Most Merciful.
To my beloved parents:
My late father, Syed Othman, may Allah place him in the company of the righteous.
My mother, Zahrah, who has always believed in me and prayed for my success.
To my dear siblings
Syarifah Nur Syafiqah and Syed Muhammad Shah Hasif for their understanding,
encouragement and love.
vii ACKNOWLEDGEMENTS
In the name of Allah, the Most Merciful and the Most Gracious. Foremost, alhamdulillah, all praise be to Allah S.W.T. for giving me the strength and blessing to complete this study. Peace be upon the Apostle of Allah, Prophet Muhammad and upon his true followers. I would like to express my appreciation and deepest gratitude to my supervisor, Dr. Mek Wok Mahmud for her valuable advice, patience, and continuous support in supervising this dissertation writing. My thanks also go to my co-supervisor, Dr. Noor Azlan Mohd Noor, for his moral support and assistance. Special appreciation also goes to Assoc. Prof. Dr. Muhammad Amanullah as the second reader and examiner of this study, who helped me through his suggestions, remarks, and valuable comments to improve the quality of this dissertation. Appreciation is also due to my lecturers for their invaluable ideas and guidance. My everlasting gratitude and love to my beloved mother, Zahrah Agos, for her inspiration, financial and moral support, and prayers. I would also thank to the numerous institutions, individuals and informants who have guided me on the path to completion of this research. Special thanks also to my colleagues and friends, Andak and wife, Ucu, Alang, Dr. Abdul Jalil Ghazali, Mr. Imad and wife, Mohd Rosmizi, Maziah, Shadli and Zaki for their moral support and encouragement. Finally, I would like to express my gratitude and acknowledge Lembaga Zakat Selangor (LZS) for sponsoring my post-graduate studies. May Allah bless them here and in hereafter.
viii TABLE OF CONTENTS
Abstract ...... ii Abstract in Arabic ...... iii Approval Page...... iv Declaration Page ...... v Copyright Page...... vi Dedication Page ...... vii Acknowledgements...... viii List of Figures ...... xi Transliteration ...... xii
CHAPTER ONE: INTRODUCTION...... 1 1.1. Introduction ...... 1 1.2. Objectives of the Study...... 3 1.3. Scope of the Study...... 3 1.4. Research Questions...... 4 1.5. Methodology of the Study ...... 4 1.6. Literature Review ...... 6 1.7 Chapterization Scheme ...... 12
CHAPTER TWO: TRADITIONAL MALAY HEALING IN MALAYSIA: DEFINITION AND BACKGROUND...... 14 2.1. Introduction...... 14 2.2. The Traditional Malay Healing ...... 16 2.3. The Historical Background of Traditional Malay Healing...... 18 2.3.1. During the Animistic Era ...... 18 2.3.2. During the Hindu and Buddhist Era...... 20 2.3.3. During the Islamic Era ...... 22 2.4. Conclusion...... 24
CHAPTER THREE: TRADITIONAL MALAY HEALING PRACTICES ...... 25 3.1. Introduction ...... 25 3.2. The Traditional Malay Healer ...... 26 3.2.1. The Background of the Traditional Malay Healer...... 28 3.3. Sub-types of Traditional Malay Healers...... 29 3.3.1. Bomoh ...... 30 3.3.1.1. Bomoh Puteri (Main Puteri) ...... 30 3.3.1.2. Bomoh Akar Kayu ...... 32 3.3.1.3. Bomoh Urut...... 32 3.3.1.4. Bomoh Patah...... 34 3.3.2. Pawang...... 35 3.3.3. Bidan ...... 36
ix 3.4 The Techniques of Traditional Malay Healing...... 37 3.4.1. Spells (Jampi, Mantera and Serapah)...... 39 3.4.2. QurÑÉnic verses and DuÑÉ ...... 42 3.4.3. Amulets and Talismans...... 44 3.4.4. Spirit Helpers or Spiritual Beings ...... 48 3.5 Traditional Malay Healing and Patients' Perceptions...... 52 3.6 Conclusion...... 54
CHAPTER FOUR: TRADITIONAL MALAY HEALING FROM THE ISLAMIC PERSPECTIVE ...... 56 4.1. Healing from the Islamic Perspective...... 56 4.1.1. The Principles of Healing in Islam ...... 58 4.2. The Views of Islamic Jurists in Relation to the Traditional Malay Healing...... 62 4.2.1. Spells...... 63 4.2.2. Amulets and Talismans...... 69 4.2.3. Spirit Helpers or Spiritual Beings ...... 76 4.3. The FatÉwÉ on the Traditional Malay Healing ...... 83 4.4. Conclusion...... 85
CHAPTER FIVE: CONCLUSION...... 91 5.1. Conclusion ...... 91 5.2. Recommendation ...... 92
BIBLIOGRAPHY...... 95
x LIST OF FIGURES
Figure No. Page No.
3.1 Silver Talisman 45
3.2 King Solomon's Amulet (Azimat Raja Sulaiman) 45
3.3 Snake and Dragon Stone (Batu Geliga Ular and Naga) 47
3.4 Magical Stones 47
4.1 Magic Square 75
4.2 Magic Square 76
xi TRANSLITERATION
Table of the system of transliteration of Arabic terms and names followed in this thesis
Consonant
Ï ط b ب Ð ظ t ت Ñ ع th ث gh غ j ج f ف Í ح q ق kh خ k ك d د l ل dh ذ m م r ر n ن z ز h ﻩ s س w و sh ش ’ ء Î ص y ي Ì ض
Short Vowels = َ = a ِ = i ُ = u
Ë = و Ê = ي É = ا = Long Vowels
aw = ا و ay = ا ي = Diphthongs
xii CHAPTER ONE
INTRODUCTION
1.1 INTRODUCTION
The Malays are the largest ethnic group in Malaysia who have their own culture, customs and traditions.1 In fact, some of the traditions and customs are still practiced by the Malay people to this day. For example, traditional healing (they believe in jampi serapah and unseen beings),2 traditional dances (such as tarian inang, tarian canggung and tarian zapin)3 and traditional games (like sepak raga)4 are still done today.
It is important to note that most of the practices, traditions and customs in the
Malay society were influenced by animistic, Hindu and Islamic elements.5 The institution of bomoh, for example, is one of the Malay practices, which has been influenced by different civilizations since the animistic era. It is one of the medical techniques for treating patients suffering from diseases and illnesses.6 Even in this age of modern medication, many Malaysian Muslims continue to have strong faith in traditional healing practices. Hashim Awang (2006) believes that “the bomoh would continue to thrive as modern medicine could not cure all human ailments.”7 Although
1“Ethnicity & Religion: Malay”, All Malaysia.info,
1 the objective of traditional healing is similar to that of modern medicine, the materials and techniques used are vastly different.
In the institution of traditional Malay healing, traditional healers are people who provide healing for the purpose of curing illnesses and diseases. Essentially, there are three types of traditional healers who play an important role in Malay society, i.e. bomoh, pawang and bidan.8 Even until this day, they continue to provide an invaluable medical service to Malaysians, regardless of race and religion.
According to the Malay perspective, there are two types of factors that lead to illnesses and diseases. The first type is known as natural causes, like tiredness, wound or general sickness because of over-work or old-age. Meanwhile, the second is caused by the supernatural elements.9 In Malay culture, the Malays have a strong belief that the spirits (hantu) can cause illness and disease.10 They also believe that the spiritual technique is the only way to cure the illnesses which are caused by the spiritual elements.
The main purpose of this study is to explain in detail the practices and types of the traditional Malay healing and also to identify the reasons of using the traditional healing as the method of treatment among the Malay society. However, it is important to note that the study will be limited to analyze and explore the use of spiritual techniques in the traditional Malay healing according to the Islamic point of view.
This is because the researcher has doubts about some spiritual techniques which have
8 Mohd Taib Osman, Malay Folk Beliefs: an Integration of Disparate Elements, (Kuala Lumpur, Dewan Bahasa dan Pustaka, 1989), 54; Sohaib Jasim, “Malaysian Bomoh Practitioners: a Dying Breed,” Translated by: Imad Alayoubi, Islam Online,
2 been used by traditional Malay healers during medical treatment as to whether they are in conformity with the Islamic SharÊÑah or not.
1.2 OBJECTIVES OF THE STUDY
The main objective of this research is to determine the legality of traditional healing in
Malay society according to the Islamic perspective. The study aims to achieve the following:
1. To study the types of traditional healing in Malay society.
2. To ascertain the conditions of using non-Islamic techniques as methods of
traditional healing and medication in Islam.
3. To answer the question whether the use of non-Islamic techniques as a last
alternative is permitted in Islam.
4. To study the Islamic jurists' views regarding the non-Islamic medical
treatment.
1.3 SCOPE OF THE STUDY
This research will limit its scope to study the historical background of traditional
Malay healing since animistic era until the existence of Islam in the Malay
Archipelago. Besides, this research also will describe the types and techniques of traditional Malay healing which have been used by the bomoh, pawang and bidan in curing illness and disease. Nonetheless, the discussion focuses more on the spiritual techniques like the use of spells, amulets, talismans and also the spirit helpers.
With regard to the use of spiritual techniques in traditional Malay healing, the study will also discuss its compatibility with the Islamic point of view. In doing so, the research, moreover will analyze in detail the views and fatÉwÉ of the Islamic
3 Jurists, in order to ascertain whether the use of the non-Islamic technique is acceptable and lawful according to the Islamic SharÊÑah. Finally, the research also will discuss the perception of patients regarding the use of traditional Malay healing in curing illness and disease.
1.4 RESEARCH QUESTIONS
The proposed research will answer the questions related to the issues of traditional healing according to the Islamic point of view. Generally, the study will try to answer the following questions:
1. What is the meaning of healing or medication from Islamic perspective?
2. What is the historical development of traditional healing in Malay society?
3. What are the types of traditional healing in Malay society?
4. What are the conditions of using the non-Islamic techniques in traditional
Malay healing?
5. What are the reasons of using the traditional healing in Malay society?
1.5 METHODOLOGY OF THE STUDY
Data collection is mostly done through following methods:
First, Library Research:
This method has been chosen in order to obtain information about the origin and practice of the traditional Malay healing, and examine the views or fatÉwÉ of earlier
Islamic scholars on the issue. The Library of the International Islamic University
Malaysia (IIUM), National Library at Kuala Lumpur (Perpustakaan Negara, Kuala
Lumpur), Raja Tun Uda Library at Shah Alam (Perpustakaan Raja Tun Uda, Shah
4 Alam) and The Selangor Public Library at Klang (Perpustakaan Awam Selangor,
Klang) are the appropriate locations to search the authentic sources and information.
Second, Interview:
The writer has decided to conduct informal interview with some key informants in order to know in detail about the practice of traditional Malay healing among Malays.
The interview schedule is directed to patients who have first hand experience in dealing with the traditional Malay healing and also to the practitioners who use the spiritual techniques for treating the patients. The following questions will be asked to the bomoh:
i. How did you learn this job (curing illnesses)?
ii. What are the techniques would you refer to use in the medical
treatment?
iii. What do you think about the use of spiritual beings as medium of
treatment? Is this technique in conformity with the Islamic teachings?
iv. What are the challenges of using the traditional medicine in the modern
time?
Questions which will be posed to the patients include:
i. How did you know about this kind of medical treatment?
ii. What was the type of illness that you had consulted with the traditional
Malay healer?
iii. What technique was used by the bomoh during the medical treatment?
iv. What are the reasons of using the traditional Malay healing for curing
illness?
5 Third, Participant-observation:
This method is used to observe directly how the traditional practitioners cure illness of the affected person and to understand the procedures of medication during the healing process.
1.6 LITERATURE REVIEW
A sizeable amount of literature has been written on the area of traditional Malay healing. However, only a handful of literature discusses the condition of traditional
Malay healing and its aspect of medical techniques according to Islamic jurisprudence.
Walter William Skeat (1965) in Malay Magic: an Introduction to the Folklore and Popular Religion of the Malay Peninsular discusses the meaning of the creation of man and how it is related to supernatural world.11 It also includes the explanation of god, spirit, demon, ghost and magic rites according to Malay perspective. All of these elements have correlation with the practice of traditional Malay healing. It is important to note that the writer also mentions the affect of magic charms and magic rites in the life of Malays involving medicine, marriage, war and weapon and birth ceremony. According to the author, pawang is a practitioner who is very important in a Malay village. He is the one who has an ability to handle the spirit and magic especially during the healing process.
In her study on Prinsip dan Amalan dalam Perubatan Melayu (The principle and the Practice in the Traditional Malay Healing),12 Haliza Mohd. Riji (2000) discusses in detail the aspects of practice, belief, principle and philosophy in the
11 Walter William Skeat, Malay Magic: an Introduction to the Folklore and Popular Religion of the Malay Peninsular, (London: Frank Cass & Co. Ltd, 2nd impression, 1965). 12 Haliza Mohd. Riji, Prinsip dan Amalan dalam Perubatan Melayu, (Kuala Lumpur: Penerbit Universiti Malaya, 2000)
6 traditional Malay healing. She has discovered that Malays have been practicing the traditional Malay healing since the animistic era to this day. Thus, the traditional
Malay healing has played an important role in medical treatment for Malay society.
Besides, she also describes the function of traditional healers in Malay society. The findings prove that the function of a Malay bomoh is not only curing diseases, but he is also responsible for explaining clearly to patients the causes and factors of their illnesses so that they can be more aware and conscious. Furthermore, she has found out that there are three types of Malay bomohs: bomoh akar kayu (herbalists), bomoh kebatinan (spiritual bomoh) and bomoh urut (the masseur).
Gimlette (1981), the author of Malay Poisons and Charm Cures13 has discussed the tasks and functions of a traditional Malay healer by saying that he is a pillar of the society especially in dealing with sorcery, illnesses and spirits. Besides, he has also described the significance of spell, charm, amulet and spirits for curing illnesses, neutralizing poisons and dispelling demons. Moreover, he has explained various kinds of poisons which have been found by Malays from fishes, animals, jungle plants, vegetables, etc. Then, his findings also prove that Malay people use the spiritual techniques for curing illnesses and unfortunately some of these techniques are contradict with the teachings of Islam.
Mohd Taib Osman (1984)14 gives a comprehensive explanation about the institution of bomoh and the practice of traditional Malay healing in Malay culture.
His findings prove that some techniques used by a Malay bomoh are influenced by civilizations of India and Islam. Some examples of the techniques which are influenced by the Islamic civilization are the use of certain materia medica and verses
13 John D. Gimlette, Malay Poisons and Charm Cures, (Kuala Lumpur: Oxford University Press, 1981). 14 Osman, Bunga Rampai: Aspects of Malay Culture.
7 from the Holy Qur’Én for curing illnesses and diseases. Beside that, the author also talks about the importance of bomoh as a traditional Malay healer who has an ability to communicate with certain spirits. He lays out various names which refer to the traditional Malay healers, such as bidan, tukang bekam, tok mudim, tukang urut and tok puteri. The tok mudim, for example, is a practitioner who is an expert in circumcision, meanwhile the tok puteri is a shaman who is able to conduct shamanic ritual in order to treat the sick people. According to him, there are two types of reasons which cause illnesses: natural causes and supernatural causes. In addition, he also discusses the concept of myth, legends and folk tales in Malay culture.
William Shaw (1976)15 studies the concept and practice of magic among the
Malaysian people including Malay, Chinese and Indian. He describes various kinds of spells, amulets and talismans which have been practiced by Malaysian people especially in dealing with the supernatural elements. For instance, he discusses the function of several types of Malay charms, such as hate charm, love charm, protective charm, wealth charm and medicinal charm. The study proves that Malay, Chinese and
Indian people have their own styles and techniques for dealing with the spirit and magic.
Amran Kasimin (1991)16 stresses the concept and principle of medicine according to the Islamic point of view. He describes the significance of using dˑa
(incantation) as a method for treating the patients from illnesses and diseases. He has discovered that some Malay spells (jampi, mantera and serapah) which have been used by the traditional Malay healers are corrupted and contradicted with the teachings of Islam. The existence of spiritual beings as a spirit helper is the reason for forbidding these kinds of spells according to the Islamic point of view. In fact, the
15 William Shaw, Aspects of Malaysian Magic, (Kuala Lumpur: Muzium Negara, 1976). 16 Amran Kasimin, Darussyifa’, (Kuala Lumpur: Percetakan Watan Sdn. Bhd., 1991).
8 writer also has found that some Malay spells contain Hindu and animistic elements which are considered as committing shirik and therefore, they are prohibited in Islam.
In AÍkÉm al-RuqÉ wa al-TamÉ’im (Leagal Rulings of Charms and Amulets),17
Fahd bin ÖËyÉn bin ÑAwÌ al-SuÍaymÊ (1998) gives detailed information about the conditions of using spells, amulets and talismans as the medium of medical treatment according to the Islamic SharÊÑah. He also discusses the concept and condition of using siÍr and Nushrah for curing magical illnesses according to the Islamic perspective. It is important to state that there are two opinions regarding the issue of using siÍr as a medical technique. The first opinion says that it is permissible to use siÍr for curing the magical illness in emergency (ÌarËrah), or when it becomes the last alternative. The second opinion prohibits it because it is considered to be committing shirk and thus it contradicts with the teachings of Islam.
Haron Daud (2001)18 discusses in detail the meaning and concept of Malay charms which have been used by Malay people. According to him, Malay charm
(mantera) is a poetic word which contains magic and often it is used by the traditional
Malay healers for either good or bad purposes. The author finds out that every Malay charm has its own function which depends on the need of the seeker. He lays out various kinds of Malay charms, such as medical charms, protective charms, love charms, hate charms and other kinds of charms. For instance, he mentions some medical charms which can be used to cure certain illnesses, such as Mantera Sawan
(fit charm), Mantera Mengubati Campak (chicken-pox charm), Mantera mengubat
Barah (cancer charm), Mantera Sakit Gigi (toothache charm), and Mantera Mengubat
Taun (cholera charm).
17 Fahd bin ÖËyÉn bin ÑAwÌ al-SuÍaymÊ, AÍkÉm al-RuqÉ wa al-TamÉ’im (Legal Rulings of Charms and Amulets), (al-RiyÉÌ: AÌwÉ’ al-Salaf, 1998). 18 Haron Daud, Mantera Melayu : Analisi Pemikiran (Pulau Pinang : Penerbit Universiti Sains Malaysia, 2001).
9 Jahid Sidek (2004)19 discusses the historical background of the traditional
Malay healing in Malaysia. He says that the traditional Malay healing has been being practiced since the animistic era, and then it was influenced by Hinduism, Buddhism and Islam. Besides, he also discusses the conditions of being a traditional healer
(bomoh and pawang) according to the Islamic point of view. For him, it is necessary to have a traditional healer as long as the person does not use the non-Islamic techniques in the medical treatment. The writer also examines the conditions of using the spirit helpers like genie and Satan as a medium of medical treatment. He quotes several verses from the Holy Qur’Én and the ÍadÊths of the Prophet MuÍammad
(P.B.U.H) as evidence in order to support his idea that it is illegal to use spiritual beings like genie and Satan.
Ismail Kamus (2006)20 gives a clear understanding about the genies, demons and khadams in terms of their definition, origin and characteristic according to Islamic point of view. He says that Allah the Almighty has created the genies and devils from fire, while the man is created from clay. Besides, he also discusses the use of genies by the pawang and bomoh during their medical treatments. He believes that the bomoh and pawang are practitioners who have special ability to communicate and use the spirit helper especially for treating the patients from their illnesses. Essentially, the bomoh will use the method which called as ‘menurun’ during the ritual. Through this process, the genie or the spirit helper is able to enter the bomoh’s body, so that the bomoh becomes able to identify the causes of illnesses and then cure them. Other than that, the writer also gives several tips and guides how to evade or protect from the spiritual interruption like jinn, Satan and siÍr (witchcraft) according to the Islamic
19 Jahid Sidek, Berpawang Dan Bersahabat Dengan Jin Daripada Perspektif Islam, (Kuala Lumpur: Utusan Publications & Distributions Sdn. Bhd., 2004). 20 Ismail Kamus, Jin: Hakikat & Pengubatan, (Kuala Lumpur: Telaga Biru Sdn. Bhd., 2006).
10