KNOWLEDGE TRANSMISSION OF PALEMBANG ISLAMIC ULAMA DURING PALEMBANG SOULTANATE TO COLONIAL ERA

This historiography reveals the transmission of Islamic knowledge historically carried out by Palembang intellectuals, who lived during the Palembang sultanate and still prevailed until the Colonial era, after the Palembang sultanate had fallen and changed to the Palembang residency. This recording history uses historical methods, e.i. heuristics, source criticism, auffassung, and derstallung, while in data analysis it was used social hermeneutics and philological research stages. The results of historical sources, both texts and references which related to the problem of knowledge transmission of Palembang Islamic cleric, identified some Palembang Ulama in this period in transmitting knowledge. They were Shaykh Syihabuddin al-Jawi al-Palembani, Kemas Fakhruddin, Shaykh Sharia Abdus-Samad al-Palimbani, Shaykh Azhary Abdullah, Shaykh Kemas Azhary, and Azhary Imam. Knowledge Transmission of Palembang Ulama consists of two ways; Da'wah Bi Lisan and Da'wah Bi Qalam with scientific fields that include Fikih Akhlak , Tasawuf and Falak, Qur’an and Hadith, Islamic social and culture, Islamic history and Islamic biographies, prayer and remembrance, as well as jihad. This research is a historiography of Islamic Intellectuals which aims to reveal the transmission of Islamic knowledge carried out by Palembang Muslim intellectuals. The research method used in this study was the library literature. The object of the research was the collection of works of Palembang scholars of the 18 th century until the beginning of the 20 th century. The scholars in this paper were identified as knowledge transmitter during Palembang Sultanate to the colonial period. The subjects of the research were manuscripts by Shaykh Syihabuddin al-Jawi al-Palembani, Fakhruddin's Boarding School, Shaykh Abdus-Samad al-Palimbani, Shaykh Azhary Abdullah, Shaykh Kemas Azhary , and Azhary Imam . Analytical framework of this study used the intellectual history of Crane Brinton. Crane Brinton said that intellectual history is a study that seeks and re-understands the spread of the works of someone who worked in a particular society. Crane also stated that intellectual history was seen from the point of view of narrow thinking, trying to tell the initial producers and how intellectual results. In addition, the intellectual history paradigm also understands non-intellectual factors general, in sociology of individuals and society This used the historical method with four historical steps, i.e., ; stage some

Intellectual tradition, which is carried out by knowledge seekers, is not only aimed at enriching their scientific insights but also enriching their life experiences, because in the process of scientific transmission there is an exchange of knowledge and information from each figure (Azra 2013), and this is also possible because the longer and further of process, the broader one's knowledge (Asrohah 1999). The learners who already had and mastered Islamic knowledge act as transmitters to transmit knowledge that had been obtained from the process of seeking knowledge to the communities in which they take part and also to other claimants of knowledge in various places. According to Munip (Munip 2010) The word Transmitter can be interpreted as something that plays a role in the transmission process. Transmission of intercultural knowledge can be interpreted as knowledge from one particular sociocultural group to another socio-cultural group, such as the transmission of knowledge from Greek culture to Arabic culture, from Arab culture to Europe, from Arabia to Indonesia and others.
Transmission of knowledge carried out both by way of halaqah, and carried out in various places, such as mosques, maktabah, kuttab, majlis, khan, ribath, Manazil al-Ulama, al-Hawanit al-Warraqien, Al-Badiyah, Khawaniq, libraries, observatories and Madrasah (Asrohah 1999) (Nata 2014). Intellectuals transmitted their knowledge to other learners and also to the people in their surroundings. The transmission of knowledge was carried out by giving da'wah by teaching the knowledge of Islam through halaqah, Majlis, Mosque or at Ulema's house and transmission by indirect means such as through writing (da'wah bil qalam) (Asrohah 1999) (Nata 2014

Research Methods
This research is a historiography of Islamic Intellectuals which aims to reveal the transmission of Islamic knowledge carried out by Palembang Muslim intellectuals.
The research method used in this study was the library literature. The object of the research was the collection of works of Palembang scholars of the 18 th century until the beginning of the 20 th century. The scholars in this paper were identified as knowledge transmitter during Palembang Sultanate to the colonial period. The subjects of the research were manuscripts by Shaykh Syihabuddin al-Jawi al-Palembani, Fakhruddin's Boarding School, Shaykh Abdus-Samad al-Palimbani, Shaykh Azhary Abdullah, Shaykh Kemas Azhary, and Azhary Imam. Analytical framework of this study used the intellectual history of Crane Brinton. Crane Brinton said that intellectual history is a study that seeks and re-understands the spread of the works of someone who worked in a particular society. Crane also stated that intellectual history was seen from the point of view of narrow thinking, trying to tell the initial producers and how intellectual results. In addition, the intellectual history paradigm also understands non-intellectual factors in general, in the sociology of individuals and society (Abdullah 1996). This writing used the historical method with four historical steps, i.e., Heuristics; at this stage there is some search or discovery of historical sources, especially to the sources of manuscripts related to the evidence of da'wah bil qalam. Source criticism; it critically analyzed historical sources, assessing whether or not there were authentic sources. Auffassung; this steps shows the response to historical facts, taken from historical sources. Synthesis of facts obtained through source criticism or also called source analysis; Derstallung, the presentation of the data in written form.
The writing revealed events objectively and realistically (Garraghan 1957), with data analysis doing hermeneutic interpretation to understand the text and context (Littlejohn 1989), and the Philology approach is used to help analyze the texts of Palembang sholars' works (Fathurahman 2015). The development of the Islamic religion in the sultanate of Palembang experienced rapid progress and even Palembang became the center for the study of the largest Malay-language Islamic knowledge in the archipelago in the 18 th century or around 1750-1820 AD (Steenbrink 1984) and Palembang became a home to a number of prominent Muslim scholars and Malay writers (Drewes 1977). The emergence of Palembang as a center for the study of Islamic science happened when Aceh suffered a setback that occurred at the end of the 17 th century. This is likely to occur because at that time there were number of Palembang scholars in developing Islamic knowledge.
The development of Islamic knowledge from these Islamic Ulama received full support from the Sultan of Palembang Darussalam. This took place from the 18 th century to the beginning of the 19 th century by making the Palembang Darussalam or a center for Islamic studies and literature (Rahim 1998). In his study, (Sukardi 2014) (Bruinessen 1990, 42-49). Palembang scholars and intellectuals developed their own scientific transmission so that Islamic knowledge

Knowledge Transmisson of Palembang Islamic Intellectuals
Muslim intellectuals who have gained knowledge from the process of seeking knowledge, then they did the transmission of knowledge to the community in which they took part and also to other claimants of knowledge. The transmission of this knowledge can be done in various ways and places such as maktab or kuttab, halaqah, majlis, mosques, khan, ribath, ulemas' houses, bookstores, libraries and observatories (Asrohah 1999). In the transmission of knowledge carried out by Palembang intellectuals, it was done both directly (da'wah bil lisan) with da'wah and teaching, or indirectly through writing (da'wah bil qalam) (Herlina 2018).

Azhary Imam's knowledge transmission carried out by means of da'wah bil lisan
and da'wah bil qalam. This was revealed because he had high intellectual abilities and various statuses that he carried, namely as an ulema, Sufi, an excellent teacher, expert in medicine and also a writer. So that it was easy for him to transmit his knowledge through work, positions entrusted to him, and the roles he has carried out, namely among them as teachers of Islamic religion both in mosques and in people's homes (Kemas Andi Syarifuddin 2009 Mālik, Tafsir surat an-najm ayat 8-9, Kaifiyat bai'at, Syarah Dalil Syara', Laṭaif al-'Abidīn (1325H/1907M), Tāj aṣ-Ṣāliḥīn (1325H / 1907M), Risālat 'ilm al-Tawḥīd (1908