Pantun (Jawi: ڤنتون‎) is a Malayic oral poetic form used to express intricate ideas and emotions. It generally consists of an even number of lines and is based on ${\displaystyle \mathrm {ABAB} }$ rhyming schemes. The shortest pantun consists of two lines, known as the pantun dua kerat in Malay, while the longest, the pantun enam belas kerat, can have 16 lines. Pantun is a disjunctive form of poetry that always comes in two parts: the first part is a prefatory statement called pembayang or sampiran which has no immediate logical or narrative connection with the second or closing statement called maksud or isi. However, they are always connected by rhyme and other verbal associations, such as puns and repeating sounds. There is also an oblique but necessary relationship, and the first statement often serves as a metaphor for the second. The most popular forms of pantun are the quatrain (four lines) and the couplet (two lines), which both feature prominently in literature and modern popular culture.

The earliest literary records of pantun date back to the 15th century Malacca Sultanate, although some historians believe that pantun may be as old as, or even precede, the Classical Malay language itself, having grown and spread during the Srivijaya era, from which the founder of Malacca originated. Pantun during the Malacca era was featured in the most important Malay literary text, the Malay Annals, and is regarded as a high art integral to classical Malay literature. It also thrived naturally in the daily communication of traditional Malay society and served as an important expressive tool in Malay songs, rituals, performing arts, and all forms of storytelling.

According to Za'aba, the word pantun is thought to have evolved from the Malay word sepantun (Jawi: سڤنتون), meaning 'same as'. This word is used to signify a proverbial metaphor or simile, a type of figure of speech commonly found in traditional pantun or proverbs from classical Malay literature. The archaic meaning of *pantun* in Malay also refers to a form of proverb used for indirect references, which has a similar role to pantun as poetry, still generally created in styles portraying sindir (indirect references) and kias (analogies).

Another theory suggests that pantun originated from the word penuntun ('guider'), from the noun-building prefix pe(n) and the verb tuntun (Jawi: تونتون) or 'to guide'. Alternatively, Brandstetter suggested that the word originates from tun and its similar sounding variants in Austronesian languages, with multiple meanings: Kapampangan tuntun ('well organized'), Tagalog tonton ('skillful arrangement'), Old Javanese tuntun ('thread'), atuntun ('well arranged'), matuntun ('to lead'), and Toba Batak pantun ('polite' or 'worthy of respect'). Winstedt supported this opinion, noting that in many Austronesian languages, words suggesting 'something set out in rows' gradually acquired the new meaning of 'well-arranged words', in prose or in poetry. Ari Welianto suggested that pantun originated from the Minangkabau word patuntun, which means "guide".

Some scholars believe that pantuns predates literacy and may be as old as the Malay language itself. Muhammad Haji Salleh believes that the pantuns form grew and spread from Srivijaya, most probably from around the cities of Palembang or the Malayu. As Palembang became more dominant, the pantuns of the two cities would have been known to each other's populations, despite their political rivalry, as they used the same language. Nevertheless, the tradition is known to have reached its refined form with the flowering of classical Malay literature from the 15th century. Notable literary works like the Malay Annals and Hikayat Hang Tuah contain the earliest written examples of pantun.

For at least 500 years, pantun spread through spread from Malay language via trade routes, ports, and migrations, becoming the most dynamic single literary form. Today, it is known in at least 40 dialects of Malay and 35 non-Malay languages in the Malay Peninsula and many islands of Maritime Southeast Asia. The popularity of pantun among hybrid communities like the Peranakans, Chitty, and Kristang people, signifies its prominent position as a cultural symbol in the Malay world. A type of pantun called pantun berkait, consisting of interwoven quatrains, was introduced to Western poetry in the 19th century by Ernest Fouinet and later popularised by Victor Hugo, forming the basis of the modern pantoum.

The pantun originated as a traditional oral form of expression, manifesting the traditional Malay's views of life and their surroundings, and utilized to express a wide range of emotions and ideas. As a symbol of Malay identity, pantuns are seen as reflections of adat ('customs') and adab ('manners'). As Malay culture emphasizes polite and indirect expressions, pantun are generally created using various forms of figurative language. Elements of metaphors, similes, symbols, personifications, eponyms, allusions, idioms, and proverbs are abundant in the elegantly compacted Malay pantuns.

In Malay culture, pantun is an important instrument of communication in various social, cultural, and economic activities. It is used traditionally to express feelings, give advice, exchange quizzes, and sweeten conversations. For example, pantuns are used in the customary verbal exchange in a Malay wedding (or engagement) ceremony, especially as part of the culturally sanctioned greetings between representatives of the bridegroom and bride upon arrival at the bride's house. As an expressive tool, pantuns are also used extensively in the lyrics of traditional Malay songs tuned to popular rhythms like Zapin, Inang, and Joget. Other notable applications of pantuns can be found as a structural support for art performances like Dondang sayang, Bangsawan, Mak yong, Mek Mulung, and Dikir barat. The skill in performing these poems lies in reciting them in a way that suggests singing while simultaneously demonstrating the ability to engage in quick, witty, and subtle dialogue.