In the contemporary discourse on sustainable development, the role of religious and cultural figures in shaping educational and social values is gaining renewed scholarly attention. The United Nations Sustainable Development Goals (SDGs), particularly SDG 4: Quality Education, emphasize not only formal education but also the preservation and promotion of inclusive, equitable, and culturally relevant learning systems. Within this framework, the legacy of Kemas Abdullah Azhari (1863–1939), an influential Islamic scholar from Palembang, Indonesia, holds significant historical and educational value [1].

Despite the absence of formal written documentation such as manuscripts or published works, Kemas Abdullah Azhari's religious and intellectual influence persisted across generations through his fatwas, oral teachings, and community engagement. His role in sustaining Islamic scientific traditions during the colonial period represents a form of indigenous resilience and intellectual autonomy. This underscores the importance of investigating local religious authorities as agents of educational development, especially in the context of Islamic education and informal knowledge transmission [2].

This study is necessary to fill the gap in historical Islamic scholarship, particularly in Sumatra, where local scholars played key roles in religious education and community development but remain underrepresented in academic literature. By applying Max Weber's theory of social action, this research aims to uncover the multidimensional impact of Kemas Abdullah Azhari's social engagement-spanning religious instruction, social problem-solving, and cultural preservation [3].

Furthermore, the research aligns with SDG 4.7, which calls for the integration of cultural and ethical dimensions into education. Kemas Abdullah Azhari's efforts to maintain access to religious knowledge under colonial constraints contribute to this global goal, offering a model for community-based and culturally-rooted education. Understanding his legacy offers valuable insights into how traditional knowledge systems can support contemporary educational development and cultural sustainability. Thus, this research not only contributes to historical knowledge but also supports broader goals of sustainable, inclusive, and culturally grounded education systems [3] .

The people of Palembang, part of the Malay community, have always shown the possession of knowledge that can be seen from the efforts of each individual to implement cultural heritage and traditions in their daily lives. This is reflected in the customs, rituals, and value systems that form the collective identity of Muslims in the region. Referring to Geertz's thought, the scientific tradition is not only limited to the academic realm, but encompasses the traditional knowledge, philosophy, and cultural practices that define the identity of the community [1] [3] .

The Malay community of Palembang, a characteristic of the consistency of the sustainability of scientific activities that spans generations, can be seen from the integration of house rooms and mosques as traditional educational institutions, while in the aristocratic group (children and relatives of the sultan) the use of the palace area. The teaching staff are local religious elites, alumni of Middle Eastern educational institutions, or have a sultan's license. The activities of the advanced phase include the writing of religious, literary, and historical teachings, as well as the transliteration of Islamic books. The result is a written work that can be disseminated and become a medium for knowledge transmission, which is not only for the local community but also for other communities [2] [3] .

Reviewing the history of Palembang, it is interesting to analyze the process of Islamization that influenced the cultural transformation of the local community before Islam. One of the important impacts of this Islamization was the use of the Arabic alphabet and vocabulary, which in turn formed narratives and produced literary works of various texts. Works, such as biographies of religious figures (sirah), local history of the region (date), hikayat, and fables (kalilah and dimnah), as well as works of philosophy and Sufism, are loaded with moral and ethical messages. These works are not only a scientific heritage passed down between generations, but also serve as a means of transmitting knowledge across time, shaping an open and progressive Palembang society, and supporting sustainable cultural transformation [3][4].

The transmission of this knowledge shows that writing played an important role in building civilization, as exemplified by great figures such as Archimedes, Aristotle, and Plato. Their written works hold important knowledge and stories that continue to be passed on to the next generation. In this context, writing is not only a means of historical documentation, but a practice that strengthens the position of human beings in various aspects of life, both individually and collectively. Thus, writing also contributes to building the civilization of the nation and state, as well as giving birth to various sciences that have developed throughout the ages [4].

In line with that, Tarigan stated that the breadth of a person's knowledge, especially religious figures, is measured by writing skills, as well as the many written products of characters that are available and can be accessed freely. Tarigan's statement can be considered an indicator of the development of scientific transmission, especially in Palembang. Because Palembang has evidence of a large collection of scientific works produced by scholars and poets in the form of manuscripts and ancient manuscripts since ancient times this city has become a reference center for research on turrets (heritage) of Islamic science [5].

Furthermore, the implementation of research initiated by Palembang academics succeeded in identifying biographies, thoughts, and intellectual heritage, as well as the role and grouping of scholars based on their scientific classification. This classification contributes to enriching the treasures of religious knowledge in the community, including a local figure in Palembang Islam, Kemas Muhammad Azhary bin Abdullah bin Ahmad.

Kemas Muhammad Azhary (1811-1874 AD) bin Abdullah, nicknamed Azhari Tuo, was a local religious figure who played a role in maintaining the scientific tradition of Palembang. The indication of his role is as the person in charge of publishing and distributing the Mushaf Al-Quran printed with lithography technology (printed on stone), in 1848 in Village 3 Ulu Kampung Demang Jaya Laksana and 1854 in Kampung Pedatuan. The printing of the Qur'an (lithography) and its dissemination turned out to be earlier than the lithographic printing of the Qur'an from Singapore and Bombay [6].

Another indication can be seen from the inheritance and scientific network in the family, as well as socio-religious activities. He has a son, Kemas Abdullah Azhari, who is famous for owning socio-religious activities in the community. Above him, he was the son of Kemas Abdullah bin Ahmad, a scholar and community leader, while beside his uncle, Kemas Muhammad bin Ahmad, the author of books and writings entitled Nafahat al-Rahman fi Manaqib Ustazina al-Azham al-Samman and the Book of Bahr al-'Ajaib. Above him, his grandfather, Kemas Ahmad bin Ki Mas Abdullah, is the author of the book Hikayat Andaken Panurat [7].

In addition to Kemas Muhammad Azhary bin Abdullah bin Ahmad, there is also Kemas Muhammad Azhari bin Abdullah bin Asiquddin, known as Azhari Mudo. This scholar has an important role in the scientific tradition in Palembang because of its high productivity, reflected in his work in various Islamic disciplines, such as creed, monotheism, fiqh, Falak, and Sufism. These contributions succeeded in placing Azhari Mudo as one of the great scholars post-'Abd Ṣamad Falimbani [8].

His efforts in preserving scientific traditions are reflected in the formation of scientific networks in the family. For example, to his grandson, Kiai Haji Muhammad Zen Syukri, who became an important link between Javanese and Sumatran scholars. In addition, there is also a connection with Kiagus Muhammad Azhari (1860-1937 AD), who was titled Sheikh Muhammad Azhari or another nickname KHM Azhari Imam Al-Palembani. He was a scholar who mastered various disciplines of Islamic sciences, and the family relationship between the two as brothers-in-law. This shows the importance of building a scientific network [9].

The history of the Palembang scholars reflects the personal skills of the figures in building scientific networks and collaborating. The two figures mentioned earlier showed their high concern for Islamic practices exemplified by the community, as well as the consistency of maintaining the scientific tradition despite the challenges of the colonial government that sought to limit the development of science in the region [10].

From the history of the scholars, it shows the similarity of names among the names of the scholars involved in history (Palembang). The author seeks to identify by distinguishing the scholar from the figure to be explored in this paper [11]. As listed in the Table. 1, will present the names of Palembang scholars along with their nicknames as part of the Palembang tradition.

The list of names of these scholars that are interesting for the author to explore is Kemas Abdullah Azhari bin Kemas Muhammad Azhari bin Abdullah, known by the nickname "Kiai Pedatuan". Another academic interest is the relevance of de facto terms that describe their scientific influence. This influence is proven, that his fatwa was used as a reference by bureaucratic scholars such as Raden Mustofa and the khatib penghulu Raden Haji Awang, and was recorded in the records of Haji Muhammad Asyiq.

However, using the term de jure, the absence of a written heritage in the form of a religious book by Abdullah causes his Islamic scientific thoughts to be not systematically documented. Another fundamental concern is the 'habit of charisma' of the scholar, considering that in the future, the messages of life and religious advice will be conveyed more through writing. On the other hand, the delivery of written messages has been carried out since ancient times (pre-history) using simple media such as leaves, clay, and papyrus [12].

This de facto and de jure phenomenon raises important questions about how the influence of Islamic scientific thought by the scholar can remain rooted and accepted by the community, even though it is not recorded in written form. To maintain this influence, there is an interest in analyzing the example of the social life of the scholar, Abdullah Azhari. This example is reflected in his various social actions, which are expected to provide important insights into understanding his influence and contribution to society [13].

For the sake of exploring Abdullah Azhari's social action, the author uses the theoretical framework of the social action typology of Max Weber's authority. This study is believed to provide a comprehensive understanding of Abdullah Azhari's well-preserved intellectual and social property while avoiding potential distortions or biases against the cleric's charisma. This research also explores Abdullah Azhari's social actions related to efforts to achieve SDGs 4, namely quality education. This is tried by tracing Abdullah Azhari's efforts in opening access to inclusive and quality scientific transmission, especially during the colonial period in Palembang [14].

Thus, the main problems that need to be answered in this study are: (1) how did Kemas Abdullah Azhari's social actions contribute to preserving the Islamic scientific tradition in Palembang in the 20th century? and (2) how did Kemas Abdullah Azhari's social actions affect social relations between community groups in Palembang in the 20th century?

The preservation of Islamic scientific traditions has been a subject of growing interest, especially in regions where oral transmission and informal learning play central roles. In the Indonesian context, particularly in areas like Palembang, the intellectual legacy of local scholars has often been preserved through community practices rather than formal documentation. This has led to gaps in academic literature concerning the contributions of traditional Islamic figures such as Kemas Abdullah Azhari [15].

While studies of Islamic education in Indonesia often focus on pesantren systems or well-documented ulama, there remains limited attention to scholars whose influence was maintained through fatwas, oral teachings, and community leadership. Additionally, the relationship between such informal educational systems and contemporary development goals, particularly SDG 4, remains underexplored.

Social action theory provides a useful framework to understand how religious figures act as agents of cultural preservation and education within their societies. Through this lens, scholars like Kemas Abdullah Azhari are not merely spiritual leaders but also educators and community reformers. This review emphasizes the need to re-examine historical Islamic figures in light of global educational frameworks, especially those that stress inclusive, equitable, and culturally relevant education systems [15].

To strengthen the writing and facilitate the exploration of writing about Palembang scholars, it is necessary to review several previous studies that are relevant to the role of Kemas Abdullah Azhari in empowering the community. This study aims to provide a more focused and systematic direction. Some of the studies discussed include the contribution of scholars in advancing Islamic education, the influence of social actions in maintaining scientific traditions, and the dynamics of social relations between community groups influenced by the role of local religious elites [16] .

In his book, Rahim reveals the important role of Kemas Abdullah Azhari, a scholar from Palembang, which is based on the views of Snouck Hurgronje. The results of Rahim's analysis showed that Snouck Hurgronje proposed Kemas Abdullah Azhari as a candidate for the chairman of the Palembang Residency hoofdpenghulu based on several criteria, such as deep religious ability and good reputation among the community. This proposal was submitted in a letter from the Resident of Palembang dated April 25, 1905. Abdullah Azhari, as understood, has extensive religious knowledge, obtained through Haramain's education, and is known as a figure who practices his knowledge so that he is emulated by the wider community. Abdullah Azhari's reputation became a strong basis for Snouck Hurgronje to choose him as a religious leader in the Palembang Residency [17].

Furthermore, Zulkifli's work provides an analysis of the classification of ulama in South Sumatra, from the 19th century to the early 20th century. During the sultanate in the 19th century, the ulama was divided into three typologies: first, sultanate ulama who functioned as teachers for the sultan and his family, as well as religious advisors in government; second, the ulama penghulu (bureaucrat) who is in charge of carrying out religious activities and receiving salaries from the sultan; Third, free scholars who are respected by the community but do not receive a salary. In the colonial period, there was a change in structure, where ulama was recognized by residency in two typologies, namely penghulu ulama and free ulama, with additional assignments in the government. In this context, Zulkifli writes that Abdullah Azhari emerged as a religious figure in the early 20th century and acted as a free scholar, respected by the community without being tied to the bureaucratic structure of the colonial government [18]. By understanding Abdullah's role in Zulkifli's work, it can provide an overview of how Palembang scholars maintained and developed scientific traditions and strengthened community empowerment, in the South Sumatra region during the colonial period.

Next in Jeroen Peeters' work, it was concluded that Islamic scholars and intellectuals in the Palembang Residency were divided into two groups, namely the tuo and mudo. The duo consists of traditional (conservative) scholars who practice Islamic teachings by the Qur'an and Sunnah through an interpretive approach, which is not rigid on literal texts. This group makes history a source of inspiration that needs to be preserved and tends to maintain and care for traditions that are rooted in society. Next as a counter group is the mudo. The mudo consists of young Islamic intellectuals and scholars who seek to introduce new and progressive elements in Islamic teachings. In the context of Peetrs, Abdullah Azhari is grouped by the tuo, which is presented by Peeters through the analysis of socio-historical data related to religious activities in the Palembang Residency. This finding attracted the attention of the author to research the social action of Kemas Abdullah Azhari, which contributed significantly to the preservation of scientific traditions in Palembang in the 20th century AD [19] .

Furthermore, Ismail's research, which was published in the form of a book, about madrassas during the Palembang Residency, found that the development of Islamic educational systems and institutions (madrasas and public schools that combined education with the Qur'an) during the colonial period was more dominantly initiated by Traditional Muslims (tuo) than Modernist Muslims (mudo). These educational institutions include Madrasah Ahliyah Diniyah, Madrasah Al-Ihsan, Madrasah Arabiyah, Madrasah Qur'aniyah, as well as Muhammadiyah Schools and Madrasahs, and Nurul Falah. Of the seven institutions, only Nurul Falah School and Madrasah have a track record and contribution as well as an important role in Kemas Abdullah Azhari's scientific activities. The results of Ismail's research significantly inspired the author to explore Abdullah Azhari's social actions as part of practicing and caring for the sustainability of scientific traditions in Palembang [20] .

Finally, Endang Rochmiatun's scientific work in his dissertation made an important contribution to understanding the classification of scholars during the sultanate and colonial period. Endang classified the division of the ulama into two groups, namely free ulama and bureaucratic ulama. Free clerics are independent religious figures and are not bound by intervention, the task of the colonial government. Their function is only as leaders of modernist Islamic organizations, managers of educational institutions, and providers of spiritual guidance through da'wah. Some of them have had the experience of studying in Mecca. On the other hand, bureaucratic scholars also studied in Mecca, but they carried out administrative duties under Islamic law and led religious activities in the community, with the structural position of the residency institution. Endang pointed out that bureaucratic scholars and scholars are free to produce religious writings, including books that discuss the disciplines of monotheism, fiqh, and Sufism. In this context, there are figures of Sheikh Muhammad Azhary bin Abdullah bin Ma'ruf and Shaykh Muhammad Azhari bin Abdullah [21].

Kemas Abdullah Azhari bin Muhammad Azhari is grouped by free scholars, although the written work has not been found. Based on information from respondents, the work has not yet been published. The absence of written works and the lack of a detailed curriculum vitae raise the author's concern that the future contribution of scholars in the scientific tradition will be doubtful. This allows the author to further explore the process of forming scientific traditions built by scholars through the search for social actions.

This research employs a qualitative approach using a narrative method, aimed at analyzing the social contributions of Kemas Abdullah Azhari in preserving Islamic scientific traditions and fostering social cohesion among diverse community groups in Palembang during the 20th century. The narrative approach is appropriate for capturing the depth, complexity, and cultural significance of the subject’s life and actions, particularly within a context where written documentation is limited, and oral traditions play a crucial role. The study is framed within the context of the Sustainable Development Goals (SDGs), with a particular emphasis on SDG 4: Quality Education, which promotes inclusive and equitable education and lifelong learning opportunities for all. Kemas Abdullah Azhari’s role in promoting informal and community-based Islamic education aligns with this goal, making his legacy relevant to contemporary efforts in sustainable educational development [22].

Data collection was conducted through multiple methods to ensure the richness and credibility of the findings. First, document studies were carried out to examine existing historical records, religious texts, and local archives related to Islamic scholarship in Palembang. Second, semi-structured interviews were conducted with descendants of Kemas Abdullah Azhari, as well as individuals who possess oral knowledge of his life, teachings, and influence. These participants provided valuable personal and cultural insights into the scholar's contributions. In addition, field observations were made at cultural sites, religious institutions, and educational centers associated with the Islamic scholarly tradition in Palembang. Particular attention was given to Kampung Pedatuan, a key location where Kemas Abdullah Azhari's teachings and stories (manaqib) have been preserved through oral transmission. These manaqib books, although not formally published, serve as significant cultural artifacts passed down through generations [22].

To enhance the validity and reliability of the data, the study applied triangulation techniques, combining data from documents, interviews, and observations to verify and corroborate key findings. This method ensures a comprehensive understanding of how Kemas Abdullah Azhari's social actions contributed not only to religious education but also to social integration, moral development, and the preservation of Islamic scientific heritage-all of which are integral to achieving the broader aims of sustainable development in education and culture.

This study concludes that the social actions of Kemas Abdullah Azhari, a prominent 20th-century Islamic scholar from Palembang, made a profound and lasting contribution to the preservation of Islamic scientific traditions. His influence extended beyond religious instruction, shaping the educational and social fabric of the local community in a sustainable and inclusive manner. One of his most tangible legacies is the integration of religious and general education within the curriculum of schools and madrasas-an approach that continues to be implemented in Palembang and surrounding regions. Institutions such as Langgar Azhariyah, along with both formal and informal educational initiatives inspired by it, serve as evidence of the scholar's vision to create spaces for continuous knowledge development. His commitment to education grounded in aqidah (creed) and akhlaq (ethics), infused with sincerity and humility, has inspired generations of learners. His actions not only preserved Islamic scholarly traditions but also fostered a culture of lifelong learning rooted in local wisdom. Kemas Abdullah Azhari's social contributions were also instrumental in shaping the social structure of Palembang society. As a member of the Religious Teaching Supervisory Commission under the colonial government, he successfully implemented inclusive and collaborative education policies. These policies aligned with the objectives of Sustainable Development Goal 4 (SDG 4), by expanding access to quality education for all, including the empowerment of women during a time of limited opportunity. Furthermore, his efforts toward reforming Islamic education to be more responsive to societal needs marked a significant step in the modernization of education in the region. In the context of contemporary Palembang, his legacy highlights the importance of integrating religious and social values within the education system. This integration is crucial to nurturing individuals who are not only intellectually competent but also socially responsible, capable of manifesting local cultural values in everyday life. Thus, the work of Kemas Abdullah Azhari offers a timeless model for achieving educational sustainability within an Islamic and culturally grounded framework.

The authors would like to express sincere gratitude to the Doctor of Islamic Civilization Program at Raden Fatah State Islamic University, Palembang, for academic support and access to valuable resources. Appreciation is also extended to the Faculty of Sharia and Law, International University of Africa, Guinea, and the Nasarawa State Ministry of Education, Nigeria, for their institutional encouragement. Special thanks to the Postgraduate Program of Universitas Islam Negeri Syarif Hidayatullah, Jakarta, for facilitating scholarly collaboration and critical insights throughout the research process.

All authors contributed equally to the research design, data analysis, and manuscript writing. The first author led the fieldwork and interviews. The second author supported the theoretical analysis. The third author contributed to SDGs contextualization. The fourth author assisted in literature review and translation.

All authors declare no conflict of interest