January - June 2026

Conventional teacher-centered learning approaches result in superficial conceptual understanding and suboptimal development of students' practical skills. This study employed a qualitative approach with library research method on primary sources including theoretical works of Piaget, Vygotsky, and Woolfolk, as well as secondary sources from scientific journals related to constructivist learning. This study presents a new synthesis on the adaptation of constructivist learning within the context of Islamic values through: (1) epistemological dimension that integrates knowledge construction with tawhid and moral values, (2) methodological dimension that connects constructivist methods with munazarah, halaqah, and tadabbur traditions, (3) axiological dimension that directs learning toward character and spiritual formation, and (4) pedagogical dimension that positions teachers as murabbi and uswatun hasanah. The implementation of constructivist learning requires transformation of teachers' roles from information centers to facilitators and learning guides with formative evaluation that holistically assesses learning processes and outcomes.

This study examines the implementation of the habituation of Qur'an memorization submission as a means of strengthening the religious character of elementary school students, motivated by the gap between the acquisition of religious knowledge and its manifestation in everyday moral behavior. The aim of this study is to describe the program mechanism, analyze its role in changes in religious attitudes, and identify the determining factors and teachers' strategies. This study employed a qualitative approach with a descriptive case study design at Sekolah Dasar Islam Terpadu Quran Annida Sukabumi through participant observation, in-depth interviews, and documentation. The findings show that the program, which is structured into three stages, namely classical muroja'ah, independent preparation, and individual memorization submission, significantly transformed students' behavior in terms of discipline, honesty, responsibility, and ethics. This success was supported by a religious environment and teachers' role modeling, while obstacles in the form of differences in memory capacity, anxiety, and limited parental assistance were addressed through differentiated approaches, positive reinforcement, and collaborative digital-based communication. The study concludes that systematic habituation through Qur'an memorization submission effectively develops a Qur'anic personality, thereby strengthening and extending character education theory by highlighting the role of the educational ecosystem and pedagogical strategies. The practical implications encourage collaboration among the three centers of education and the development of a process-oriented curriculum, while the theoretical implications enrich Islamic educational psychology regarding the internalization of values through structured religious rituals.

This study examines in great depth, comprehensively, and extensively the implementation of discipline and time management in learning planning based on the theoretical framework of Islamic education, with in-depth reference to the thoughts of Abuddin Nata (2001) and other contemporary literature. Amidst the complexity of the modern world of 21st-century education, which is full of disruption, learning planning is often reduced to merely fulfilling formal administrative requirements without a solid disciplinary substance. Using a qualitative descriptive-analytical approach with extensive empirical data elaboration and an in-depth literature review, this study proves that the internalization of time discipline values ​​​​consistently can boost academic productivity, shape the prophetic character of students, and optimize the professional accountability of educators. The results of the discussion indicate that structured time management based on religious-pedagogical principles not only creates order in the classroom climate but also ensures the achievement of curricular objectives effectively and efficiently. The implications of this study emphasize the urgency of sustainable managerial reform in Islamic educational institutions to make time discipline a key pillar in building institutional quality development.

The rapid adoption of generative artificial intelligence (GenAI) tools such as ChatGPT among university students has outpaced the field's understanding of their psychological consequences. While much attention has focused on academic integrity and technological capability, comparatively less systematic attention has been given to how GenAI use shapes students' self-beliefs, self-regulatory capacities, and psychological wellbeing, questions that sit squarely within the domain of educational psychology. This study employs a qualitative library research (studi pustaka) design to synthesize empirical and theoretical literature around three psychological foci: (1) self-efficacy and academic motivation among GenAI-using students; (2) self-regulated learning and the risk of cognitive offloading arising from GenAI dependency; and (3) psychological wellbeing and academic self-control among GenAI users. Sources were drawn from peer-reviewed empirical studies, foundational social-cognitive theory, and institutional guidance published between 1977 and 2025, analyzed thematically. Findings indicate that GenAI use is empirically associated with elevated academic self-efficacy, consistent with Bandura's social-cognitive theory, yet this same ease of use fosters cognitive offloading that experimental evidence links to "metacognitive laziness" and weaker self-regulated learning processes. Furthermore, a large-sample mediation study found that higher GenAI usage was significantly associated with lower self-control and lower academic wellbeing, with self-control partially mediating this relationship. The study concludes that GenAI functions as a genuine psychological double-edged sword for students: it can strengthen momentary confidence and motivation while simultaneously eroding the self-regulatory and self-controlling capacities on which durable academic wellbeing depends, making the deliberate cultivation of metacognitive and self-regulatory skills an urgent priority for educational psychology practice in higher education.

This article theoretically examines the integration of Islamic values into modern education curricula through a library research approach. Such a study is needed because contemporary Islamic education literature still treats major integration models separately, without systematic synthesis. Three research questions are addressed: (1) what philosophical foundations underlie the integration of Islamic values in modern education; (2) what curriculum integration models based on Islamic values have developed in the literature; and (3) what pedagogical implications this integration holds for learning practice. Theoretical synthesis was conducted on the works of key figures such as Ismail Raji al-Faruqi, Syed Muhammad Naquib al-Attas, and Fazlur Rahman, along with twenty-two contemporary secondary sources on integrative curricula selected through explicit inclusion and exclusion criteria. The findings show that integrating Islamic values into modern education is not dichotomous but holistic, encompassing epistemological, axiological, and ontological dimensions. Systematic comparison reveals that al-Faruqi's Islamization of Knowledge, al-Attas's concept of ta'dib, and Rahman's reconstructive approach complement one another across the dimensions of content, purpose, and methodology, allowing their synthesis into an Islamic Integrative Curriculum Model (IICM). Its pedagogical implications span the reorientation of learning objectives, the redesign of instructional materials, and the restructuring of teaching methodology, although implementation faces institutional challenges, limited instructional materials, and accountability pressures centered on cognitive achievement. This study contributes to the theoretical framework of integrative Islamic education curricula relevant to the Indonesian context and to 21st-century education more broadly.