A bomoh (Jawi: توء بوموه) is a Malay shaman and traditional medicine practitioner. The term is used mainly in Malaysia and parts of Sumatra, whereas most Indonesians use the word dukun. It is often mistranslated into English as medicine man or witch doctor. In colloquial usage, the term bomoh is often interchangeable with another type of shaman or dukun, the pawang, but they generally serve different functions. The bomoh is primarily a healer, herbalist, geomancer, and sorcerer. The pawang on the other hand usually specialises in rituals involving weather, nature, animals, and a good harvest. Their roles do overlap, however, and both claim to act as intermediaries for the spirits and gods.

The word bomoh (at times spelled bomo or bomor) has been in common usage since at least classical times. It is a loan of the Thai term maw or mohr (Thai: หมอ; RTGS: Mo, "doctor"). This word can mean either doctor or sorcerer, as in terms like mawpii (หมอผี; Mo Phi, "spirit doctor") and mawduu (หมอดู; Mo du, "fortune-teller"). Prior to the later introduction of the English-derived "doktor" or the Arabic word "tabib", the bomoh served as healers and physicians in Malay society. Thai shamans or bomoh Siam are traditionally held in high regard in Malaysia. Malay texts such as the Hikayat Aceh (1600-1625) record the word bomoh simply as mo or moh.

Shamanism in Southeast Asia can be traced to the region's prehistoric tribal people. The bomoh's original role was that of a healer and their expertise was first and foremost an in-depth knowledge of medicinal herbs and tajul muluk or Malay geomancy. This was supplemented by Sanskrit mantera (mantra) owing to the ancient Hindu-Buddhist influence in the region. Before European colonisation, bomoh - along with Buddhist monks and Hindu rishis - were often exempt from paying taxes, due to the fact that many of them had few material belongings.

The bomoh's craft retained large animist and Hindu elements from before the Malays' embrace of Islam even after Islam became dominant, but the acceptance of bomoh in Malay society greatly decreased during the Islamization in the 1970s and 80s. Bomoh were then seen as deviating from Islam because of their invocation of hantu and dewa-dewi and the potentially harmful black magic they were accused of practicing. This period saw a drastic decline in traditional herbalism, and many fraudulent practitioners filled the void. As a result, bomoh are today looked at with suspicion even though they are still commonly consulted for personal reasons. Many bomoh have adapted their practice in the context of modern Islam, such as reciting verses of the Quran or invoking the names of Allah, but this is viewed as shallow by conservative shamans.

Malay metaphysical theory holds that the body, and in fact the universe itself, is made up of the four classical elements of fire, water, earth, and wind. Illnesses are often said to be caused by an imbalance of these elements. To restore this balance, patients are advised to bathe in cool water to which lime juice is added. The bomoh also works with rituals and incantations, called jampi.

Some bomoh use cemeteries to summon spirits to fulfill requests by supplicants, while others only deal with a single spirit. It is said that sometimes the bomoh selects the spirit, while other times, it is the spirit who selects the bomoh. Spirits are said to be able to heal the sick, seek missing persons or even investigate reasons for bad luck. Spirits can also be used to attack people, cause sickness and misery and many other bad things. Bomoh who have a particular religion may incorporate their religious practices into their craft.

Traditionally, healing rituals of some bomoh involved music and dance, such as the main puteri or main peteri (a trance-dance from Kelantan and Terengganu often connected to mak yong), the main lukah (a fisherman's dance from Pahang), and the main saba (which re-enacts the heavenly princesses [puteri kayangan] dancing around a saba tree). The music is played by an assistant called the tuk minduk.

In 2014, shortly after the disappearance of Malaysia Airlines Flight 370, Dato Mahaguru Ibrahim Mat Zin, who proclaimed himself as the Raja Bomoh (King of Bomoh) with his male assistant, appeared in public offering to locate the missing plane by conducting a series of rituals at the Kuala Lumpur International Airport. The ritual involved using a pair of bamboo binoculars to view the inside of a traditional fish trap. Ibrahim claimed that the plane was suspended in the air amongst three locations which were the Philippines, South China Sea and on an unidentified country and it was hidden by the orang-orang bunian ("the Bunian", a supernatural race resembling humans, akin to elves in Malay legend). Beside the ritual, Ibrahim Mat Zin also stated that 100,000 seni gayong martial artists had performed prayers for the missing plane and its passengers.