Descriptive Study of the Nabawiyah Sirah by Ibn Ishaq and Ibn Hisham

The position of sirah or the study of the history of the prophet Muhammad SAW has an important position in the Islamic religious tradition where it ranks second after the study of hadith or sunnah. Thus, this article aims to describe how the study of the nabawiyah sirah was carried out by the two main retainers of its writing, especially seeing how the process and the relationship between these two sirah works from a historical perspective. This article itself was written with a qualitative descriptive approach supported by data collection methods in the form of literature study. From the results of the review, it is known that Ibn Ishaq's sirah is the first work that is able to systematically review the life story of the prophet, although there are still many shortcomings and finally it was perfected by Ibn Hisham with his sirah work. Both Ibn Ishaq and Ibn Hisham, both have important contributions in writing the book Sirah Nabawiyah. Ibn Ishaq with the quality of his book narration is strong enough to make his work an important reference in the study of the nabawiyah sirah.


Introduction
In the second century Hijri the development of Islamic history writing took place rapidly and paralleled the development of other sciences at that time, especially hadith, also followed by other sciences in Islam such as interpretation, fiqh, literature, philosophy and so on. The writing of the Sirah and the Maghazi which has begun since the era of the Prophet Muhammad, and reached its peak stage in the presence of several prominent historians and their masterpieces. In essence, the activity of recording events related to the Prophet Muhammad has been pioneered by several major companions. Although initially carried out informally and initially associated with the writing of hadith, this early development can be considered as an important platform for the development of Islamic historiography. In the subsequent development of Islamic history writing experienced various stages. Starting from a small note that talks about the Sirah and Maghazi of material, except they only inherited the stories that developed between them. After that all new sources emerged with the arrival of the Prophet Muhammad with the start of his da'wah.
Sirah nabawiyah is a recording of the entire chain of the Prophet Muhammad's journey from birth, childhood, adolescence, adulthood, marriage, to becoming a prophet, his heroic struggles and the great challenges he went through, until his death. In this case, historical records regarding the prophet can be represented in the sirah of Ibn Ishaq and Ibn Hisham which later became the most complete book and the earliest (authoritative) source of the history of the Prophet and became the best and most representative historical book that discusses the life journey of the Prophet Muhammad. even became the main source of writing the Sirah books that followed. There is not a single book of sirah that was written after that except that he must have referred to this sirah of Ibn Ishaq and Ibn Hisham. All Islamic historians are intellectually indebted to Ibn Ishaq and Ibn Hisham, the two authors of this sirah. In this context then the history of the Prophet cannot be equated with the history of figures or caliphs in certain events or moments, considering that the Prophet is the most noble portrait among humans, and portraits of Ibrahim from every joint of his life journey that can be taken by humans widely (Buthi , 2010).

Research Methods
The writing of this article uses an analytical descriptive method based on data mining through the literature study/literature study method from several (written) literature sources (Prayogi, 2022). The writing is done through a process of extracting data from various reference sources that discuss various articles/writings related to various literatures regarding Ibn Ishaq Ibn Hisham, especially those relating to their work which is currently known as Ibn Ishaq's sirah and Ibn Hisham's sirah. These various sources of literature are published in various public media, so that they can be accessed through various places (such as libraries) and openly internet media. This paper can be an elaboration of various related articles and writings. Similarly, this article is more of a synthesis of existing writings, to be seen later in relation to what can be done in the current context. Muhammad bin Ishaq was born in Medina in an atmosphere of scientific development. He also had time to meet the friends of r.a. when it was like Anas bin Malik r.a. when he was a child. He stopped in Alexandria in 115 H and studied with prominent figures in Egypt. Ibn Ishaq returned to Medina in 123 H and was introduced by al-Zuhri to the public then he met Sufyan bin 'Uyaynah in 132 H. Muhammad bin Ishaq has also wandered to al-Jazirah, al-Ray, al-Hirah and ended in Baghdad. In these places he taught a lot and conveyed his history to the people so that his students became crowded.

Results and Discussion
Some of Ibn Ishaq's works relate to the book of al-Maghazi, Tarikh al-Khulafa', the book of al-Futuh and the Akhbar Kulayb wa Jasas. Al-Maghazi is divided into three parts, namely al-Mubta.da', al-Mab'ath and al-Maghazi. Apart from these works, it is also stated that there are several other works of Ibn Ishaq such as the book Hurrab, Siyar al-'Arab al-Arba', Hadith Isra' wa al-Mi'rai and Akhbar Siffin (Deraman & Yusof, 2010) . In the context of writing the history of the prophet, Ibn Ishaq is recognized as the main author in al-Maghazi's studies. This can be traced from Imam Shafi'i's statement that "Anyone who wants to explore the maghazi (life history and jihad of the Prophet) then he is indebted to Muhammad bin Ishaq." In addition, Al-Marzubani also said, "Muhammad bin Ishaq was the first to collect the Prophet's Maghazi and compile them (in a work)." Sirah studies in the past were taken from the narrations of the companions which were passed down from generation to generation without anyone paying attention to compiling or compiling them in a book. Although there have been some people who have paid special attention to the Prophet's sirah with its details. It was only in the tabi'in generation that the Prophet's sirah was received with great attention with many of them starting to compile data on the Nabawiyah sirah which was obtained from sheets of paper. Among them are: Urwah bin Zubeir who died in 92 Hijriyah, Aban bin Uthman (d. 105 H), Syurahbil bin Sa'd (d. 123 H), Wahab bin Munabbih (d. 110 H) and Ibn Syaihab az -Zuhri (d. 124 H). They are the pioneers of writing the Prophet's Sirah. The various writings they compiled became the most prominent literature, even believed to be the first work in scientific activities that encouraged the writing of history in general. Not to mention that several summaries of events in the context of the Prophet's sirah are also contained in the Book of Allah and the books of the Sunnah which give great attention to the life history of the Prophet Muhammad, complete with all his words and actions, especially regarding matters related to the Shari'a. However, everything they ever wrote has disappeared, nothing remains except a few passages that had been narrated by Imam ath-Tabari. Some say that some of Wahab bin Munabbih's writings are still stored in Heidelberg, Germany (Al-Buthy, 1999).
Then came the next generation of sirah composers. The figure of this generation is Muhammad Ishaq (d. 152 H). Then followed by the next generation with the characters al-Waqidi to his household affairs. Among the other works of Ibn Ishaq are the books entitled al-Khulafa` and as-Siyar wa al-Maghazi which are references and primary sources for Ibn Hisham's book as-Sirah an-Nabawiyyah. The writing of Ibn Ishaq's nabawiyah sirah cannot be separated from the development of knowledge that was inherited until the end of the Umayyad period. Caliph Abu Jafar al-Mansur found the news of Ibn Ishaq's intellectual fame throughout modern Islam and was considered one of the best in terms of the development of thought in his time. The Caliph then ordered Ibn Ishaq to write the nabawiyah sirah starting from the beginning of the life of the Prophet Adam until the time of the Prophet Muhammad. The plan, the caliph will give this book to his son, Al-Mahdi. After the book was written, it turned out that the discussion was too broad. Al-Mansur also asked Ibn Ishaq to summarize it. That said, the book was placed in Al-Mansur's cupboard. The purpose of this writing is not only a form of passionate love for the development of science, but also as a political strategy for the caliph to teach his descendants about the history of Muslims (Abror, 2021).
However, Ibn Ishaq's writing of the nabawiyah sirah is often criticized for being weak and mixed with myths from among the people of the book and the story of Israel. This is probably because the writing targets for teaching materials for the caliph's children are still young. To add to the stimulus for learning the history of the young prince al-Mahdi, stories that smell magical and mythical will certainly become "seasoning ingredients". In addition, despite following the pattern of transmission of Hadith in the search for historiographical sources, the traditions used by Ibn Ishaq have not been properly selected (Pratama, 2022).
Ibn Ishaq not only wrote the history of the Prophet Muhammad, but also the stories of the previous Prophets (Hartimah 2002). The Sirah Nabawiyah deals with pre-Islamic history, and the life of the Prophet is described in detail. Ibn Ishaq was also instrumental in writing the history of the caliphs. Badri Yatim concluded that Ibn Ishaq's book of sirah nabawiyah is divided into three parts, namely; al-Mubtada '(beginning), al-Mab'ats (delegation), and al-Maghazi (war) (Orphan, 1997). The first part, namely al-Mubtada 'contains the events of the Apostles and the previous people before the time of the Prophet Muhammad. The sources used by Ibn Ishaq in this chapter of his book come from the narrations of Wahab Bin Munabbah, Kaab Al-Ahbar, Jewish and Christian books that reached the hands of Arabs and Muslims, as well as news from the scribes. who embraced Islam. This chapter also explains the history of the Arab tribes who became their ancestors. The second part, namely Al-Mab'ats which contains the events of the struggle of the Prophet Muhammad before and after becoming an apostle. Scholars find weaknesses in this chapter. Ibn Ishaq was not careful in selecting sources so that there are some stories that are not explained by the sanad. In the third part of al-Maghazi, Ibn Ishaq gives special focus on the stories of the Prophet's wars. He also told the events that happened to Muslims at the time of the Prophet until the story of the Prophet's illness and death. The third part was written by Ibn Ishaq in chronological order. He also included the clarity of the sanad and the identity of the narrators in the hadiths he quoted. Ibn Ishaq also has his own narrative style in this chapter compared to the previous two chapters. When explaining the stories of the wars that the Prophet saw, Ibn Ishaq will start the explanation with a general conclusion. This is to provide an overview of the story he will tell. Then he will mention the narrators who are the sources, such as Az-Zuhri, Humaid At-Thowil, 'Ashim Bin Umar, and Abdullah Bin Abu Bakr. Next, it is followed by the narration of the news which is narrated individually and ends with his explanation from other sources (Yatim, 1997).
From the historical evidence that is available to us today, it can be concluded that, around 700 AD, historical research which was more focused on the life of the Prophet Muhammad had begun to fill the social, political, and religious needs of Islam. The impact can also be ascertained, namely that the basics commonly known later in the writing of history, to a certain degree, already existed at that time (Wilaela 2016).

Description Sirah nabawiyah Ibnu HIsyam
His full name is Abu Muhammad Abdul Malik Ibn Hisham Ibn Ayyub Al-Hamiri Al-Mu'atari (also called Al-Dzuhli, a tribe attributed to Dzuhali Ibn Syaiban) who is famous in the field of nahwu. lineage, and history. He was born and raised in Bahsrah, then moved to Egypt. It was in Egypt that he met the pious of the Quraysh, who were then these two people who recited Arabic poems to explain many things. In the field of history he studied with Yunus Ibn Habib (d. The great work of Ibn Hisham that reaches the hands of today's generation is the sirah of Ibn Hisham. Ibn Hisham's work was originally a revised book "sirah" belonging to Ibn Ishaq, so that Ibn Ishaq's sirah is the main book on the history of the prophet's life. In addition to explaining the life of the Arab community after the arrival of Islam, there are also a few stories about the life of pre-Islamic Arabs. This "Sirah Ibn Ishaq" is more accurately referred to as a document that stores agreements and wars that have occurred in the past, so that in detail it is stated who they were involved in the war from both sides, as well as what that happened between them. In addition to historical value, this book also has a high literary wealth, because in this book Ibn Ishaq lists many poems that have been well-known, such as poems that used to appear in wars or in other events. Then departing from sympathy and amazement at this sirah book, Ibn Hisham was determined to revise and disseminate it to the Muslim community in a new form. Ibn Hisham and contemporary Islamic historians have basically set the standard for writing scientific historiography. They must include whatever references they use in their historiography. It can be a series of individual narrators, which will be developed in the future by Islamic historians  (Prayogi, 2022). Based on the results of reading the sirah nabawiyah by Ibn Hisham, he ordered the writing of the ancestors of the Prophet Muhammad from Prophet Adam, Prophet Ibrahim to Prophet Muhammad saw. In his writing, Ibn Hisham deleted stories in the Nabawiyah Sirah that had no connection with the story of the Prophet, stories that did not have asbabun nuzul or as explanations in the verses of the Qur'an. He also deleted the syi'ir experts written by Ibn Ishaq earlier. On the other hand, Ibn Hisham also added some information to complete his explanation (Pratama, 2022).
That is, with his ability, Ibn Hisham did not necessarily accept everything that was written by Ibn Ishaq. There are many things that he does not agree with in the writings of Ibn Ishaq. This can be seen from his words when explaining his method of revising this book: "I begin this book with the story of the prophet Isma'il Ibn Ibrahim, as the ancestor of the prophet Muhammad, and the sons of Isma'il in order so that the lineage reaches the prophet Muhammad, and From the writings of Ibn Ishaq there is something I delete (I don't write anymore), namely; stories that have nothing to do with the prophet, and stories that do not become Asbab al Nuzul from the revelation of the Qur'anic verse or do not become an explanation / proof of the Qur'anic verse, I do this to make it more concise. Syi'ir that was written by Ibn Ishaq but is not known among scholars, I also deleted the syi'ir experts". In addition, Ibn Hisham also inserted many additions which he considered important as a complement.
This book also received great attention from the scholars of historians after it. This is evidenced by the many scholars who provide comments/explanations (syarah) on the work of Ibn Please note, Ibn Hisham is guided by Ibn Ishaq's Nabawiyah Sirah which is held by Ibn Ishaq's student and Ibn Hisham's teacher, Ziyad Al-Baka'i. The scholars agree that the Sirah Nabawiyyah written by Ibn Ishaq is the most trusted source for the study and writing of the Nawabiyah Sirah. However, it is very unfortunate that his book entitled Al-Maghazi (a part of the contents of the Nabawiyyah Sirah) became part of the work that was destroyed around the 2nd century Hijri (Pratama, 2022).
Ibn Hisham himself made improvements to the content of Al-Maghazi for half a century after Ibn Ishaq's writings were made. Basically, Ibn Hisham's popular sirah nabawiyah we know today is a summary with narrative and methodological refinements of Ibn Ishaq's Al-Maghazi. Therefore, Ibn Hisham always includes the history of his main source, namely Ibn Ishaq in the sentence "Ibn Ishaq said, ..." in the explanation of the story in the nabawiyah sirah he wrote (Hisham, 1994). Please note, Ibn Hisham is guided by Ibn Ishaq's sirah nabawiyah. The writing of the nabawiyah sirah achieved popularity during the lifetime of Ibn Hisham. One of the factors of this popularity is that the writings of Ibn Hisham integrated the life of the Prophet Muhammad with the tradition of writing hadith (Thohir, 2012). In the preparation of the sirah, Ibn Hisham also applied the uslub of hadith and the science of criticism of the sanad in the hadith for the validity of his work (Hasbillah, 2012). In Ibn Hisham's writing sources, often found words such as "Ibn Ishaq said ....". This indicates that Ibn Hisham quoted and added verses of the Qur'an along with their interpretations, selected hadiths through a rigorous critical study of sanad and matan, as well as well-known and accountable poems. The method of writing the nabawiyah sirah of Ibn Hisham is more directed to the writing of hadith, namely history. Ibn Hisham has edited the sources used by Ibn Ishaq in al-Mubtada' by removing weak narrations. Especially in the part of al-Mubtada 'related to the explanation of the history of the jahiliyah era which has taken place since the creation of the universe. He also discarded the poems and overhauled his method so that it was closer to the method of the hadith experts (Pratama, 2022).
So, it could be that without Ibn Ishaq, Ibn Hisham would not necessarily have given birth to his famous Sirah book and become the primary reference for the next generation. Besides Ibn Hisham, there are many other great scholars who took knowledge from Ibn Ishaq as stated by Abu az-Zar'ah ad-Dimasyqi.

Conclusion
Sirah nabawiyah is a vital and actual study of all time for Muslims. It depicts the essence of the plenary application of Islam which is reflected in the Prophet himself. Sirah Nabawiyah Ibn Hisham himself describes the perfection of the Prophet's identity clearly and intact from the fruit of the hands of Salaf scholars who lived in the second and third centuries of the Hijriyah. Of course, many writings of contemporary sirah books make Ibn Hisham's sirah nabawiyah the main reference. Even many scholars say that Ibn Hisham's sirah nabawiyah is a duplicate of Ibn Ishaq's al-Maghazi book which is believed to be the best and most trusted book of the nabawiyah sirah.
Both Ibn Ishaq and Ibn Hisham, both have important contributions in writing the book Sirah Nabawiyah. Ibn Ishaq with the quality of his book narration is strong enough to make his