This study analyzes the conceptual and historical development of Arabic instruction programs implemented at the Religious High Specialization Center, and derivative specialization centers. Its scope covers programmatic developments from the inaugural curriculum implemented in 1975 (07.08.1975) through the revisions of 1978, 1999 and 2007, including instructional materials (Mabâdī al-ʿArabiyya, al-Mushazzab, Marāḥu’l-Arwāḥ, al-Balāghatu’l-Wāḍiḥa, al-Ikhtiyār, etc.) and curricular practices. The significance of the research lies in revealing how institutional approaches to teaching the source language of Islamic sciences (Arabic) have evolved, and how classical text–centered education has been combined with modern language-teaching methods to enhance the professional competence of religious personnel. The aim is to identify and evaluate changes in program objectives, content and implementation that align with the Haseki centers’ founding mission—improving the professional qualifications of muftis and preachers, facilitating access to primary religious sources, and producing field-ready specialists—and to explain the causes and effects of these changes. The method is a document-based historical and content-analysis approach: official program texts, course schedules, reading lists and implementation rules were examined chronologically. Findings indicate that the first program’s two-year, classical text- and grammar-heavy structure (25 weekly hours covering Arabic, tafsīr, ḥadīth, fiqh, and Turkish-Islamic culture) was strengthened in 1978 through the addition of uṣūl courses, supervised reading sessions, increased Arabic contact hours and formalized exam/ thesis procedures; that in 1999 a preparatory year was introduced and the curriculum was reorganized into a three-year, term/credit-based model; and that by 2007 the preparatory/specialization distinction was clearly institutionalized and modern communicative skills (listening-speaking, reading-comprehension, writing, translation) and practical competencies were foregrounded. In conclusion, Haseki programs have built a sustained tradition of institutionalized Arabic training grounded in classical sources while progressively adopting methodological and structural reforms responsive to societal and service needs, thereby enhancing both textual comprehension and communicative capability among religious functionaries.