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Islamic boarding schools (pesantren) have great potential as centers for community-based economic empowerment, but the entrepreneurial mindset of students is often not optimally developed. This community service program aims to improve the entrepreneurial mindset of students at Al-Inayah Islamic Boarding School through experience-based training and intensive mentoring. The methods used include a participatory approach, interactive training, practical training on organic fertilizer production, strengthening Islamic entrepreneurial values, and mentoring in developing business ideas. This activity was attended by 30 students and evaluated using pre- and post-training instruments. The results showed a 36% increase in entrepreneurial mindset scores, accompanied by significant developments in creativity, risk-taking, and the ability to recognize market opportunities. The program also produced three initial business groups: organic fertilizer processing, agricultural product marketing, and agricultural equipment rental services, which serve as initial steps towards the economic independence of the Islamic boarding school. These findings confirm that experience-based training and ongoing mentoring are effective in shaping the entrepreneurial mindset of students and encouraging the optimization of the Islamic boarding school's productive assets as an effort to strengthen the economy based on Islamic values ​​and sustainability.

Prayer (shalat) is the central act of worship in Islam and holds a fundamental role in nurturing the spiritual life of Muslims. However, in practice, challenges often arise within society, particularly regarding the accuracy of recitations, movements, and the cohesiveness of congregational prayer. Thus, the urgency of understanding correct fiqh shalat remains crucial to ensure the quality of worship and strengthen ukhuwah islamiyah (Islamic brotherhood). In response to this need, students of Universitas Muhammadiyah Makassar, through the National Community Service Program (KKN) in Surabaya, organized a community engagement activity under the theme of Kemuhammadiyahan, namely a congregational prayer competition involving members of ‘Aisyiyah. The aim of this activity was to internalize Muhammadiyah values, enhance the understanding of fiqh shalat according to Islamic teachings, and foster a spirit of togetherness through an educational and participatory approach. The competition was assessed based on prayer movements, recitations, and group cohesiveness. The results revealed active participation and high enthusiasm from the participants, who not only competed but also learned to improve the quality of their worship. This activity successfully created a positive religious atmosphere, strengthened bonds among community members, and affirmed the role of KKN as a medium of community service that integrates religious education, Islamic propagation (dakwah), and spiritual development rooted in progressive Islamic values.

Students, as agents of change, play a significant role in instilling Islamic values and tolerance in a diverse society. One of the ways to implement these values is through the Student Creativity Week, which involves various educational, innovative, and collaborative activities. This study aims to analyze the effectiveness of the Student Creativity Week in realizing Islamic values and tolerance in Manik Maraja Village. The research uses a descriptive qualitative approach, involving the community participatively in the planning, implementation, and evaluation stages. The results show that the Student Creativity Week successfully enhanced religious understanding among the youth, strengthened social solidarity, and fostered an inclusive attitude among residents. This program proved to be effective in building harmonious relationships among villagers and creating a more tolerant environment. Therefore, the Student Creativity Week program can be a collaborative community service model, with potential to be replicated in other villages to achieve sustainable social harmony.

Da'wah as a process of conveying Islamic values cannot be separated from the dynamics of the behaviour of the community that is its object. This study aims to analyse the relationship between da'wah and community behaviour in a sociological perspective, as well as identify da'wah strategies that are in accordance with the social context that continues to develop. Understanding the character of community behaviour is the main key in designing communicative, relevant, and solutive da'wah methods. This study aims to analyse the influence of da'wah socialisation on changes in community behaviour, both children and adults. Dawah socialisation is carried out through lectures, routine coaching, and structured religious activities. With a descriptive-qualitative approach, data were collected through observation and interviews with administrators and beneficiaries. The results showed that da'wah socialisation positively contributed to the increase of religious awareness, discipline, and social care of the surrounding community.

The problem of this research is focused on the reality related to the new identity possessed by the Ta'a Wana hinterland tribe after the pronunciation of two sentences of shahada and the purpose of this study is to identify the new identity that has undergone a shift after the pronunciation of shahada both from Spiritual, Material, and Immaterial aspects that occurred in Wenangabino Village North Morowali Indonesia. This research method is qualitative with a phenomenological approach. Data sources are primary and secondary sources. Data collection methods are observation, interviews and documentation. The research instrument is the researcher himself. Data analysis includes data reduction, data presentation, and conclusions. Data validity testing consists of extended participation, observational persistence, and triangulation. The results of the study showed a shift in spiritual, material, and immaterial identities after the pronunciation of the shahada for the Ta'a Wana hinterland tribe, for example in spiritual identity began to maintain cleanliness, cover the aurat, say thayibah sentences, eat halal food, limit association derived from Islamic values. Similarly, material identity is no longer tribal fanatics because it has been bound by religious similarities, and immaterial identity that prioritizes social ethics in responding to the existence of customary and religious institutions.