The primary sources of classical Islamic studies are written in Arabic; however, for the vast majority of students pursuing Islamic studies in Türkiye, Turkish is their native language. This reality necessitates establishing a delicate balance between Arabic and Turkish in the text reading process. On one hand, students must develop their Arabic language skills; on the other hand, they should utilize Turkish commentaries and translation resources to comprehend the text. DİDAR Academy's four-year curriculum manages this balance with a gradual and conscious strategy. Each hurried or skipped stage leads to serious reading difficulties in subsequent years.
The first year of the DİDAR curriculum is entirely dedicated to Arabic preparation. During this period, students practice reading Arabic directly with texts such as Majmuʿat al-Sarf, Avamil, Tuhfat al-Saniyya, and Qasas al-Nabiyyin. Turkish resources are used only at an auxiliary level at this stage; the main focus is the Arabic text itself. This approach ensures that students acquire the necessary linguistic foundation before moving on to challenging texts like Tabari, Bukhari, and Sarakhsi in the second year. Skipping or lightening the Arabic preparation period leads to an over-reliance on Turkish commentaries.
In the second year, the text reading process develops into a three-layered structure. The first layer is the original Arabic text; the student reads the text with the instructor during class and tries to understand it. The second layer is the instructor's lecture; the context of the text, difficult words, and fiqh-related or tafsir-related inferences are explained in Turkish. The third layer involves the student consulting dictionaries and, if necessary, Turkish commentary texts during individual study. The balance of these three layers ensures that the student both improves their Arabic skills and accurately understands the text.
The role of Turkish commentary and translation resources must be clearly defined. These serve as a bridge for students whose Arabic proficiency is not yet developed, but they are not a permanent solution. At DİDAR, students are taught the principle: first look at the Arabic text, then search for unknown words in a dictionary, and if still unclear, consult a commentary. This order prevents skipping the text by immediately resorting to Turkish resources. Over time, students reduce their reliance on commentaries and engage directly with the original text. This transition indicates a mature stage in the pursuit of knowledge.
The balance strategy differs across various branches of Islamic studies. In Tafsir texts, chains of narration and linguistic nuances necessitate reading in Arabic; in Fiqh texts, an understanding of usul (principles) can support the grasp of rulings and their justifications through Turkish explanations. In Hadith lessons, the isnad (chain of narrators) and matn (text) are read in Arabic; fiqh-related inferences are discussed in Turkish during deliberation sessions. The DİDAR curriculum applies a balance model suitable for the character of each discipline. Students learn not the same method for all fields, but the appropriate method for each.
Study hours are the most critical time for reinforcing the Arabic-Turkish balance. At DİDAR, during daily individual study, students confront the text alone. During this process, resorting to Turkish resources is not forbidden; however, students must first exert their own effort. In the discussion session, students explain their understanding to their peers in Turkish. This explanation process is the most effective practice for transitioning from Arabic text to Turkish expression. Students both read the text in Arabic and explain it in Turkish; the bridge between the two languages is thus strengthened.
In the third and fourth years, the balance shifts predominantly towards Arabic. Texts such as Razi's “Mafatih al-Ghayb,” Ibn Abidin's “Radd al-Muhtar,” and Qushayri's “Lata'if al-Isharat” require a high level of Arabic proficiency. At this stage, Turkish commentaries are used only in exceptional circumstances. By the end of four years, DİDAR students become largely capable of reading classical texts in Arabic; Turkish resources then become tools consulted for in-depth research and comparative study.
In conclusion, the Arabic-Turkish balance in classical text reading is one of the most delicate issues in the pursuit of knowledge. DİDAR Academy's progressive curriculum first grounds the student in Arabic, then deepens their understanding with Turkish-supported reading, and finally prepares them for direct engagement with the original text. Establishing this balance correctly cultivates both language skills and scholarly depth. In the journey of knowledge, Turkish is not an obstacle but a window to Arabic; students who learn to look through the window then enter through the door and meet the text itself.