In global academic and policy discourse, madrasas in Afghanistan are often represented through securitized and reductionist frameworks that conflate Islamic education with extremism, obscuring their historical depth and educational diversity. This article seeks to reframe such narratives by examining the historical development of Afghan madrasas from the pre-modern period to the post-2001 era, situating them within broader trajectories of Islamic education and societal change. Employing a qualitative historical approach through a systematic review of scholarly literature, historical sources, and policy reports, the study analyzes madrasa institutions using an integrated framework that combines the sociology of knowledge, historical institutionalism, and Islamic educational concepts of tarbiyah, taʿlīm, and turāth. The findings show that Afghanistan historically functioned as a significant center of Islamic learning, particularly during the eighteenth and nineteenth centuries, sustained by locally embedded institutions and transnational scholarly networks. While critical junctures, most notably the Soviet invasion of 1979 and subsequent conflicts, reconfigured madrasa functions and politicized religious education, these transformations were contingent on structural disruption, state fragility, and conflict rather than inherent features of madrasa pedagogy. The study concludes that Afghan madrasas are adaptive, context-responsive educational institutions whose continuity and change can only be understood through historically grounded analysis. The findings have broader implications for Islamic education globally, highlighting the importance of historicizing madrasa traditions, resisting securitized interpretations, and recognizing Islamic educational institutions as enduring contributors to moral formation, social resilience, and educational reform in conflict-affected and post-conflict societies.

This study explores the current state of knowledge on women's education in the Islamic world, with a particular focus on Afghanistan. Using a bibliometric and science mapping approach, the researchers analyzed 708 publications from the SCOPUS database to assess trends, key contributors, and the intellectual structure of research in this field. Data analysis was conducted using Excel and R software. Findings reveal that academic interest in Afghan women’s education only began to rise significantly after 2001. Notable contributors include Sayeed Naqibullah Orfan and Terence M. Kean, whose work often centers on mental health, gender inequality, and leadership. Leading institutions in this field are based in the U.S., particularly Boston and California universities, while Afghan universities like Kandahar and Takhar are emerging players. The U.S., UK, Australia, and Germany have the most citations, primarily focusing on PTSD and mental health issues rather than educational challenges specific to Afghan women. The body of literature is fragmented, with underexplored themes such as patriarchy and gender-based violence. Additionally, the research lacks presence in high-impact journals and excludes non-Scopus literature. The study highlights the need for more nuanced, locally informed research that considers political, cultural, and economic barriers to women’s education in Afghanistan, urging stronger international collaboration.

Early childhood Islamic education is important because it influences children’s spirituality, character, and worldview. However, in practice, many early childhood education institutions in Islamic countries are still oriented towards a memorization and dogmatic approach, which provides little space for the development of children’s critical thinking from an early age. This article aims to examine the integration of a fitrah-based education approach in transforming early childhood Islamic education, with a focus on its potential to foster critical awareness rooted in faith. This study employs a qualitative method, drawing on literature reviews, a case study, and interviews with the management and a teacher of the BATAS Study. This early childhood education institution implements a fitrah-based education approach. The results of the study show that education based on fitrah can encourage children to think reflectively, understand values contextually, and internalize Islamic spirituality meaningfully. The main challenges include changing the role of teachers from being full authorities in learning to facilitators and nurturers of the child’s maximum potential. The BATAS Study offers a real-life example of how integrating faith, freedom of thought, and emotional guidance can shape children into independent, empathetic, and socially aware individuals. This article recommends a more transformative and dialogical approach to Islamic education, one that humanizes children from an early age, aligning with their inherent nature.

Purpose – This study aims to investigate the autonomy of “Kyai” (religious teachers) within Pesantren in making education policy. In examining these policies, it focuses on the evolution of teaching and the implementation of the “Asas Tunggal Pancasila” in Indonesian educational institutions, the struggles of Pesantren policies that led to the birth of Law No. 18 of 2019, and the dark side of the politicization of religion that has implications for educational policies.

Design/methods/approach – This type of research uses qualitative research with a case study of two Islamic boarding schools in East Java (research objects). Primary data sources come from observation and interview results. Secondary data sources come from library sources such as laws, scientific articles (journals), books, etc. Data collection used observation techniques, semi-structured in-depth interviews, and documentation (document analysis). Data analysis techniques used qualitative data analysis techniques, namely data condensation, data presentation, and conclusion drawing.

Findings – The research reveals that the law empowers Pesantren and Kyai to shape their institutions in alignment with societal demands, traditions, and evolving times. Though the Kyai’s independence significantly affects the Pesantren’s trajectory, it does not singularly define its identity. The law underscores the imperative for contemporary teaching methods, curriculum evolution, and infrastructure enhancement, urging Kyai to eschew rigid and authoritarian stances.

Research implications/limitations – The research has theoretical implications that two contrasting views concerning Pesantren policies’ influence on Kyai’s independence vis-à-vis political elites. Proponents (“Yes”) highlight Alignment of Interest, Empowerment and Development, and Community Engagement. Opponents (“No”) cite the Preservation of Autonomy, the potential for manipulation, and an inherent distrust of political parties.

Originality/value – The research provides direction for the complex interplay between religious education and the political domain in Indonesia.