Ranggalawe: Antara Pahlawan atau Pemberontak dalam Sejarah Majapahit 1309
Redaksi Padangan 
Ranggalawe, atau Ronggolawe dalam variasi tradisi Jawa, merupakan salah satu tokoh yang menempati posisi problematis dalam historiografi awal Majapahit. Ia dikenal sebagai pengikut awal Raden Wijaya yang berperan dalam proses berdirinya kerajaan pada akhir abad ke-13. Namun, posisinya dalam sejarah tidak tunggal. Dalam sumber kronik, ia tampil sebagai pemberontak, sedangkan dalam tradisi sastra dan ingatan kolektif, ia dipandang sebagai ksatria yang menjunjung keadilan. Perbedaan ini menunjukkan adanya dua kerangka historiografi yang berbeda: sejarah resmi yang berorientasi pada stabilitas kekuasaan dan sejarah kultural yang menekankan nilai moral.
Dalam Pararaton, Ranggalawe disebut sebagai tokoh dari Tuban yang terlibat konflik dengan Mahapati dan akhirnya gugur dalam peristiwa Tambak Beras. Narasi yang disampaikan sangat ringkas, sebagaimana terlihat dalam kutipan berikut:
“Ranggalawe sira ing Tuban, tan suka ring Mahapati, anindakake prang, mati ring Tambak Beras.”
Kronik ini tidak memberikan penjelasan mendalam mengenai motif konflik. Tidak ada uraian tentang alasan ideologis atau moral yang melatarbelakangi tindakan Ranggalawe. Dalam kerangka Pararaton, ia muncul sebagai bagian dari dinamika politik internal Majapahit, sehingga lebih dekat pada kategori pemberontak yang menentang otoritas kerajaan.
Penjelasan mengenai motif pemberontakan menjadi lebih jelas dalam Kidung Ranggalawe. Dalam teks ini, konflik tidak hanya dipahami sebagai pertentangan kekuasaan, tetapi sebagai persoalan keadilan dalam distribusi jabatan. Salah satu bagian kidung menyatakan:
“Sira Ranggalawe tan suka ring Mahapati,
awit tan pantes dados patih,
tan katon jasane ring prang.”
Ungkapan tersebut menunjukkan bahwa Ranggalawe menolak pengangkatan Mahapati karena dianggap tidak memiliki jasa yang memadai. Dalam sistem nilai Jawa, jabatan tidak hanya berkaitan dengan otoritas administratif, tetapi juga dengan legitimasi moral yang diperoleh melalui pengabdian.
Sikap ini diperkuat oleh bagian lain dalam kidung:
“Yen tan adil pangrèh nagara, luwih becik pisah lumampah.”
Pernyataan ini menggambarkan posisi etis Ranggalawe yang menolak tunduk pada kekuasaan yang dianggap tidak adil. Dalam konteks ini, pemberontakan tidak lagi dipahami sebagai tindakan oportunistik, melainkan sebagai bentuk resistensi terhadap ketidakadilan struktural.
Ketiadaan Ranggalawe dalam Nagarakretagama memperlihatkan bagaimana historiografi istana bekerja secara selektif. Teks yang disusun oleh Mpu Prapanca pada masa Hayam Wuruk bertujuan menampilkan citra kerajaan yang stabil dan legitim. Konflik internal yang berpotensi merusak gambaran tersebut tidak dimasukkan dalam narasi. Hal ini menunjukkan bahwa sejarah resmi tidak selalu mencatat seluruh realitas, melainkan memilih peristiwa yang mendukung legitimasi kekuasaan.
Selain sumber naratif, data epigrafi juga memberikan gambaran yang kompleks. Prasasti Kudadu tahun 1294 tidak mencantumkan nama Ranggalawe, tetapi menyebut Arya Wiraraja dan Arya Adikara. Sejarawan Slamet Muljana mengidentifikasi Arya Adikara sebagai kemungkinan nama lain Ranggalawe, meskipun interpretasi ini masih menjadi perdebatan karena prasasti tersebut menyebut kedua nama sebagai individu yang berbeda.
Dalam perspektif historiografi, Ranggalawe dapat dipahami sebagai tokoh yang berada di antara dua sistem nilai. Dalam kerangka kronik seperti Pararaton, ia adalah pemberontak yang menentang kekuasaan. Dalam tradisi sastra seperti Kidung Ranggalawe, ia adalah ksatria yang mempertahankan prinsip keadilan. Perbedaan ini tidak menunjukkan kontradiksi, melainkan perbedaan sudut pandang dalam memahami peristiwa yang sama.
Konflik Ranggalawe juga dapat dibaca sebagai refleksi dari perubahan struktur politik Majapahit pada fase awal pembentukannya. Kerajaan ini berkembang dari aliansi berbagai kekuatan regional menuju sistem pemerintahan yang lebih terpusat. Dalam proses ini, muncul ketegangan antara elite lama yang memiliki jasa dalam perjuangan dan struktur birokrasi baru yang berkembang di pusat kekuasaan. Ranggalawe dapat ditempatkan sebagai representasi kelompok yang mengalami tekanan dalam proses tersebut.
Status Ranggalawe sebagai pahlawan atau pemberontak tidak dapat diputuskan secara mutlak. Ia merupakan figur yang maknanya bergantung pada sumber dan perspektif yang digunakan. Dalam sejarah resmi, ia berada di luar struktur legitimasi kekuasaan. Dalam ingatan kultural, ia justru menjadi simbol integritas dan keberanian.
Ranggalawe memperlihatkan bahwa sejarah tidak hanya ditentukan oleh apa yang dicatat dalam arsip, tetapi juga oleh bagaimana masyarakat menafsirkan dan mengingat peristiwa masa lalu. Ia bukan sekadar tokoh dalam konflik politik awal Majapahit, tetapi juga representasi dari ketegangan antara kekuasaan dan keadilan yang terus menjadi bagian dari dinamika sejarah Jawa.
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