ABSTRACT This article examines two copies of the Qur’an from 18th-century Banten held in the National Library of the Republic of Indonesia, A.51 and W.277, that contain interlinear Malay translations, focusing on two aspects, i.e. Qur’anic readings and Malay translations, to reveal Qur’anic pedagogical practices in the region. This article suggests that differences in the way a Qur’anic reading is used for the writing of the Qur’an guide us to understand the users and their levels of acquired skills and knowledge. In this regard, the Qur’an A.51 was possibly used for those who gained high level skills in Qur’anic recitation, while the Qur’an W.277 was possibly made for students at basic levels or ordinary Muslims. Meanwhile, the examination of their Malay translations reveals that both present a different style in rendering, compared to those in two 17th-century Malay commentaries (i.e. the Cambridge manuscript Or. Ii.6.45 and the Tarjumān) and the Jalālayn, a well known work on Qur’anic exegesis in the Muslim world. In a broader context, this article affirms the existence of Malay translations in the Qur’ans A.51 and W.277 as a proof for the continuation of Malay exegetical activities in 18th century after the composition of the Tarjumān in the late 17th century.

中文翻译：

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18 世纪万丹古兰经 A.51 和 W.277 中的古兰经读物和马来语翻译

摘要 本文考察了印度尼西亚共和国国家图书馆收藏的两份 18 世纪万丹古兰经，A.51 和 W.277，其中包含马来语间行翻译，重点关注两个方面，即古兰经阅读和马来语翻译，以揭示该地区的古兰经教学实践。这篇文章表明，古兰经阅读方式在古兰经写作中的差异引导我们了解用户及其获得的技能和知识水平。在这方面，古兰经 A.51 可能用于那些在古兰经背诵方面获得高水平技能的人，而古兰经 W.277 可能是为基础水平的学生或普通穆斯林编写的。同时，对他们的马来语翻译的检查表明，两者都呈现出不同的翻译风格，与两个 17 世纪的马来评论（即剑桥手稿 Or. Ii.6.45 和 Tarjumān）和 Jalālayn 中的那些相比，后者是穆斯林世界著名的古兰经解经著作。在更广泛的背景下，本文肯定古兰经 A.51 和 W.277 中存在马来语译本，作为 17 世纪后期塔珠曼编纂后 18 世纪马来语释经活动继续的证明。