<![CDATA[Purpose: This study examined how the worship component of Indonesia’s Seven Habits for Great Children Program was translated into school policies and everyday practices at SMP Negeri 1 Danau Kembar. It also investigated the conditions facilitating or constraining implementation and distinguished scheduled religious routines from independently sustained worship habits. Method: The study employed a qualitative single-case design. Data were generated through semi-structured interviews with school leaders, Islamic Religious Education teachers, and students, supported by non-participant observations and analysis of standard operating procedures, activity schedules, Seven Habits Journals, and program documentation. Data were analysed iteratively using the Miles and Huberman model through data reduction, data display, and conclusion drawing and verification. Credibility was strengthened through source and method triangulation. Main findings: The program primarily formalised religious practices already embedded in the school culture through communication, scheduled activities, distributed responsibilities, teacher modelling, worship facilities, and journal-based monitoring. Implementation included Qur’anic recitation, collective prayers, Dhuha and congregational Zuhr prayers, remembrance, supplication, and memorisation activities. However, participation remained uneven because of differences in student discipline, motivation, confidence, Qur’anic reading ability, teacher supervision time, and parental monitoring. Journal completion documented administrative reporting but did not independently demonstrate internalised worship habits. Novelty/Originality: The study shows that policy implementation depends more on interactions among existing school culture, organisational capacity, implementer commitment, student responsiveness, and family support than on formal program adoption alone. Contribution: It introduces a four-level distinction among formal activity provision, supervised participation, continuity across school and home, and autonomous habit formation. This framework supports more cautious evaluation of school-based religious character programs and recommends differentiated student support, reciprocal family communication, student feedback, and longitudinal monitoring.]]>
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