The Islamic Republic of Afghanistan has a largely devout and conservative society. Most of the country is Sunni, with a Shia population of around 15 percent. When the religious life in Afghanistan comes to the fore, it is constantly argued that Sunni individuals have a Hanafi-Maturidi understanding of religion. However, when this view is put forward, it is often not considered that these sects are interpreted differently in different geographies. As it is known, Hanafism and Maturidism are adopted and lived in vast landscapes from Turkey to Indonesia. On the other hand, the reflection of Hanafism on these societies is different. The main element that shapes religious life in societies is classical religious texts. However, the reflection of classical texts on religious life is not independent of the customs and traditions of the society. The religious life in Afghanistan and the interpretation of Hanafism in this region are intertwined with Afghanistan culture and tradition. In this study, we tried to describe the religious life based on the information and observation results we have obtained from our four years of experience in Afghanistan. The religious texts that shape the religious life in the country, the education in schools and madrasas, the well-known, influential scientists in the country, the official and civil institutions that provide religious education, and the settled beliefs among the people are discussed in general in this study. In this context, it has been determined that Nūr al-Īdāh, Qudūrī, Kanz al-Daqā’iq, Sharh al-Wikāya and Hidaya are the main Hanafī texts read. It has been observed and determined that education in schools and madrasas is not at a level that will contribute to the level reached by science and technology and solve problems. It has been understood that scholars such as Dr. Ayaz Niazi, Abdulaziz Muflih, Mevlevi Abdusselam Abid, Mevlevi Abdulhalık, Muhammed Said Haşimi are the most influential scholars in Afghanistan on the people and scholars. It has been observed that religious education in official and civil institutions is insufficient. It has been observed that there is a conflict between the Salafi approach and the traditional Sufi approach among the people.