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Hang Tuah Lambang Peradaban Bangsa Melayu JURNAL SULTAN ALAUDDIN SULAIMAN SHAH e-ISSN: 2289-8042 SPECIAL ISSUE (2017) HANG TUAH LAMBANG PERADABAN BANGSA MELAYU Ayu Nor Azilah Mohamad1 Mohamed Ali Haniffa2 Wayu Nor Asikin Mohamad3 ABSTRAK Watak Hang Tuah tercatat dan terhurai dengan megahnya dalam karya sastera Melayu klasik iaitu Hikayat Hang Tuah. Hikayat Hang Tuah merupakan sebuah naratif epik keagungan orang Melayu, masyarakat dan bangsanya, yang boleh diambil sebagai iktibar kepada seluruh masyarakat Melayu di mana jua dan pada sepanjang zaman. Fokus perbincangan artikel ini ialah tentang watak Hang Tuah yang menjadi adiwira kepada keagungan kerajaan Melayu Melaka. Perbuktian dibuat untuk menjelaskan persoalan mengenai alam pemikiran orang Melayu yang dicerminkan oleh watak Hang Tuah sehingga diangkat menjadi watak utama dalam Hikayat Hang Tuah. Pendekatan sastera sejarah digunakan untuk melihat kehebatan Hang Tuah sehingga menjadi tunjang tentang kehebatan seorang laksamana laut berdarah Bugis kepada seluruh masyarakat Melayu di serata dunia. Sifat kesetiaan, keperwiraan, keberanian dan kebaktian Hang Tuah menjadi ikonik dalam pembinaan peradaban bangsa Melayu demi membela bangsa dan negara. Kata kunci: Hang Tuah, Hikayat, Perlambangan, Peradaban, Melayu ABSTRACT The character of Hang Tuah is recorded and remarkably dignified in the classic Malay literature, Hikayat Hang Tuah. Hikayat Hang Tuah is an epic litarary work describes the greatness of Malay civilization, which can be taken as a lesson to the whole Malay community. The focus of this article is the character of Hang Tuah who became the hero of Malacca Sultanate. The evidence was made to explain on how the Malays’ minds were reflected by the character of Hang Tuah until it became the main character in Hikayat Hang Tuah. Historical literature approaches are used to examine the greatness of Hang Tuah, an admiral that originated from Bugis towards the whole Malay community around the world. The spirit of loyalty, courageous, bravery and worship of Hang Tuah become an icon in the construction of Malay civilization. Keywords: Hang Tuah, Hikayat, Symbolism, civilization, Malays. 1 Pensyarah di Jabatan Kenegaraan dan Pengajian Ketamadunan, Pusat Pengajian Teras, Kolej Universiti Islam Antarabangsa Selangor. [email protected] 2 Pensyarah Kanan (PhD). Jabatan Pengajian Tamadun dan Falsafah. Pusat Pengajian Bahasa, Tamadun dan Falsafah. Universiti Utara Malaysia. Sintok. Kedah. [email protected] 3 Pensyarah. Jabatan Pengajian Bahasa. Bahagian Pembangunan Usahawan dan Pengajian Bahasa. Kolej Universiti Bestari. Setiu. Terengganu. [email protected] 20 JURNAL SULTAN ALAUDDIN SULAIMAN SHAH e-ISSN: 2289-8042 SPECIAL ISSUE (2017) Pendahuluan Hang Tuah merupakan wira orang Melayu yang tercatat dalam Hikayat Hang Tuah. Oleh yang demikian, perbincangan mengenai Hikayat Hang Tuah itu perlu melihat kewujudan Hikayat Hang Tuah terlebih dahulu. Penceritaan tentang Hang Tuah dalam karya sastera Hikayat Hang Tuah, iaitu sebuah naratif epik keagungan orang Melayu, masyarakat dan bangsanya yang menjadi tunjang tentang kehebatan seorang laksamana laut berdarah Bugis kepada seluruh masyarakat Melayu di serata dunia. Karya ini yang tertulis dalam bentuk prosa adalah antara karya Melayu klasik yang terpanjang (146,000 perkataan, 491 halaman versi transliterasi huruf rumi terbitan Dewan Bahasa dan Pustaka) yang telah diterima oleh UNESCO’s Memory of the World Programme International Register pada tahun 2001 (Hashim Musa, Rohaidah Kamaruddin 2015:ix). Hikayat Hang Tuah ialah salah satu daripada teks yang tertua yang kita ketahui. Karya ini sememangnya tiada disebut pengarangnya. Antara faktor lain ialah untuk melambangkannya sebagai sebuah naratif bangsa Melayu yang dimiliki bersama oleh seluruh masyarakat Melayu sepanjang zaman. Oleh sebab karya ini merupakan karya sastera epik, maka mengikut para pengkaji, aspek kejituan sejarahnya tidak perlu ditekankan, kerana “hikayat ini hendak menciptakan seorang yang luar biasa, seorang ‘superman’, seorang maha manusia, Hang Tuah!” (Hashim Musa & Rohaidah Kamaruddin, 2015:22). Hikayat Hang Tuah pertama kali disebut pada kurun ke-17 dan terdapat sekurang- kurangnya 20 manuskrip teks hikayat ini. Hikayat Hang Tuah telah ditulis antara tahun 1641 dan 1721. Soelastin Soetrisno menyatakan bahawa tarikh itu boleh dirapatkan lagi iaitu di antara 1676 dengan 1700. Pengarang hikayat ini tidak diketahui tetapi mungkin menunjukkan bahawa berasal daripada golongan pegawai Raja yang paling kanan, iaitu Bendahara yang keluarganya mempunyai pertalian darah dengan Raja itu dan yang kelihatan mungkin memendam cita-cita untuk menduduki takhta (Ahmad Sarji, 2004:2). Mengikut Encyclopedia of Malaysia, perkataan “hikayat” ialah kata pinjaman daripada bahasa Arab yang bererti semua jenis sejarah. Erti perkataan ini dalam bahasa Melayu telah diubah dengan edaran masa sehingga judul sesuatu karya dan perkataan itu hanya membawa erti ‘cerita’. Cerita-cerita dalam Hikayat Hang Tuah mengemukakan pengalaman-pengalaman hidup yang tulen yang disuburkan dengan nilai-nilai sastera yang sebenar. Ini bertepatan dengan Hikayat Hang Tuah bukan karangan sejarah tetapi sebuah karya sastera Melayu lama iaitu sebuah karya yang asli. Dari segi ini, Hikayat Hang Tuah tidak ada bandingannya dalam kesusasteraan Melayu lama. Cerita-cerita panji seperti Hikayat Cekel Waneng Pati berasal dari Jawa. Hikayat Seri Rama dan Hikayat Sang Boma disadurkan dari epik-epik Hindu, Hikayat Amir Hamzah, Hikayat Muhammad Hanafiah dan sebagainya diterjemahkan dari sumber-sumber Islam. Hanya Hikayat Hang Tuah inilah satu-satunya epik Melayu. Sepertimana yang pernah ditegaskan oleh Mohd Taib Osman dan Abu Hassan Sham bahawa: “Hikayat ini (Hang Tuah) merupakan epik Melayu asli yang terbesar dan terpenting.” (Mohd Taib Osman dan Abu Hassan Sham, 1983:98) Nama Hang Tuah dan sahabat-sahabat karibnya, iaitu Hang Jebat, Hang Kasturi, Hang Lekir dan Hang Lekiu amatlah masyhur dalam kalangan bangsa Melayu. Kisah-kisah mereka berulang-ulang disebut dan diceritakan dari dahulu hinggalah sekarang ini, dari yang berbentuk cerita-cerita lisan, wayang-wayang bangsawan hinggalah kepada sandiwara dan filem. Bangsa Melayu tidak pernah jemu-jemu dengan kisah pahlawan 21 JURNAL SULTAN ALAUDDIN SULAIMAN SHAH e-ISSN: 2289-8042 SPECIAL ISSUE (2017) mereka ini. Kita juga tidak dapat menyangkal bahawa dalam Hikayat Hang Tuah ada kalanya perasaan kemanusiaan dan semangat kepahlawanan yang dilahirkan serta dilukiskan di dalamnya menimbulkan perasaan kagum, ghairah dan hormat di dalam sanubari. Perasaan seperti ini juga pasti telah dialami oleh pembaca atau pendengar tiga ratus tahun dahulu dan mungkin tiga ratus tahun yang akan datang. Hal ini kerana sifat- sifat inilah yang membenarkan Hikayat Hang Tuah digelar sebuah manuskrip klasik. Pada zaman sains ini banyak orang membahaskan soal kewujudan atau tidaknya, munasabah atau karutnya, dongeng atau sebenarnya tokoh-tokoh ini dan sebagainya. Soal- soal sedemikian ini lebih merupakan soal-soal sejarah yang sedikit kerumitan dapat dihuraikan selagi penyelidikan sejarah mengenai bangsa Melayu dan tanah air belum dibuat dengan begitu dalam, luas dan dengan kaca mata kebangsaan. Walau pun begitu, kisah lima orang pahlawan ini semenjak beratus-ratus tahun sudah memang menjadi kisah yang melambangkan kepahlawanan Melayu. Pahlawan-pahlawan tersebut merupakan sumber ilham kepada bangsa Melayu dalam bercita-cita dan berusaha membangun dan maju kembali pada zaman-zaman kemudiannya. Oleh itu dalam zaman kemerdekaan dan pembangunan bangsa dan negara sekarang ini sesuai benarlah jika Hikayat Hang Tuah ini diberi perhatian. Tambahan pula hikayat ini merupakan salah satu karya asli dan agung dalam kesusasteraan Melayu (Kassim Ahmad 1993: vii-xvii). Ciri-Ciri Peradaban Melayu Masyarakat Melayu lama sememangnya telah mempunyai peradaban. Hal ini akan dapat dibuktikan melalui kajian mengenai ciri-ciri peradaban masyarakat Melayu berdasarkan teks Hikayat Hang Tuah. Menurut Kamus Dewan Edisi Keempat, peradaban bermaksud keadaan serta tingkat kemajuan pada kehidupan jasmani dan rohani sesuatu bangsa dan masyarakat (Kamus Dewan Edisi Keempat 2005: 7). Malah perkataan peradaban ada kaitan dengan akar kata adab yang mempunyai hubungan erat dengan etika. Perkataan adab yang berasal daripada bahasa Arab secara harfiah bermaksud prinsip bertingkah laku atau kesan daripada tingkah laku yang baik dan benar. Beradab bererti bersopan, terhormat, hidup teratur oleh hukum, dan diikat oleh sistem masyarakatnya (Esa Khalid & Mohd. Azhar Abd. Hamid 2004:150-151). Secara umumnya, ciri-ciri tamadun dalam pembinaan sesuatu peradaban ialah: 1. Wujudnya sistem kepercayaan dan agama; 2. Kewujudan penempatan masyarakat manusia di sesebuah kawasan atau beberapa kawasan yang disatukan membentuk kota, bandar atau madinah seperti Lembah Indus, Lembah Yang Tze dan Lembah Nil; 3. Peningkatan kualiti kehidupan yang lebih baik, seterusnya terhasil peningkatan jangka hayat; 4. Kewujudan sistem organisasi dan institusi sosial dalam bidang politik, pentadbiran, ekonomi dan pendidikan yang lebih baik dan teratur; 5. Kemunculan satu bahasa atau beberapa bahasa yang serumpun dengan satu sistem tulisan yang tersendiri bagi menjadi perantaraan komunikasi, perakaman, penyampaian dan pewarisan khazanah tamadun dalam pelbagai bidang ilmu; 6. Kewujudan sistem perundangan yang teratur dan sistem nilai serta moral yang berwibawa yang dikuatkuasakan untuk mengatur perlakuan dan tindak-tanduk masyarakatnya dalam segala kegiatan kehidupan; 7. Kelahiran dan peningkatan daya reka cipta
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