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This community service activity aimed to enhance the security and efficiency of halal certification mentoring services at the Aurum First Sunrise community in Surakarta. The main challenge faced by the partner was the risk of sensitive SME data leakage such as ID cards, recipes, and supply chain information, due to the lack of an adequate document security mechanism. The core solution implemented was Technology Implementation in the form of a Cryptographically-based Document Management Information sistem (utilizing the Light Weight PDAC algorithm) integrated with digital access rights management and user Training. Evaluation demonstrated successful implementation, evidenced by an increase in the average satisfaction of SMEs regarding data security to 97.8%, confirming enhanced trust. Furthermore, digitalization successfully improved the efficiency of the mentoring team, reflected by a satisfaction score of 85.0%. In conclusion, this service successfully transformed the partner into a secure, efficient, and credible mentoring institution, significantly supporting SMEs in accessing halal certification.

This community service program aims to improve public literacy and awareness of the Islamic capital market through socialization and educational activities in Telaga Jernih Village, Secanggang District. Islamic financial literacy in rural areas remains relatively low due to limited access to information and education, leading people to prefer traditional investments such as livestock and plantations. The activity was carried out by the Community Service Program (KKN) team in collaboration with the Indonesia Stock Exchange (IDX) as the main speaker and the village government as a supporting partner. The methods used included observation, counseling, interactive discussions, and simple simulations of Islamic investment practices. The results revealed high enthusiasm among participants, reflected in their active engagement and significant improvement in understanding the concepts, principles, and products of Islamic investment. The community began to realize that Islamic capital market investments are not only halal and safe but also offer long-term economic benefits. This activity positively influenced the community’s mindset to view Islamic financial investment as a complementary form of traditional investment. The program also opened opportunities for forming a village-based Islamic investor community and establishing a financial literacy center as a follow-up initiative. Therefore, this program plays a vital role in strengthening Islamic financial inclusion in rural areas and serves as an initial step toward creating a financially literate, independent, and economically productive society.

This study aims to analyze the role of UINSU’s Community Service Program (KKN) students in enhancing Islamic entrepreneurial awareness among the residents of Pahang Village, Talawi District, Batu Bara Regency. The KKN program serves as a platform for applying academic knowledge while empowering communities through educational, persuasive, and participatory approaches. The students introduced fundamental concepts of Islamic entrepreneurship, including principles of justice, honesty, sustainability, and the avoidance of riba, gharar, and maisir. Through a series of activities such as seminars, micro-business training sessions, financial management mentoring based on sharia principles, and simple business model simulations, the villagers began to show improved understanding of Islamic economic values. Moreover, the active involvement of students created an inclusive learning environment that was accessible to various community groups. The findings indicate that the presence of KKN students contributed positively to cultivating entrepreneurial motivation, particularly among youth and micro-business actors. This improvement was reflected in changes in mindset, interest in initiating halal businesses, and increased awareness of applying sharia principles in daily economic activities. Thus, the KKN program not only provides practical experience for students but also offers a tangible contribution to strengthening sharia-based economic empowerment at the village level.

The socialisation of information about the Halal Product Guarantee System aims to open the insights and knowledge of MSME players regarding the benefits and importance of halal certification on products. The method used by the service team is through structured socialisation activities regarding the system. The results of this activity show that the entire series of socialisation went smoothly, and received a positive response from MSME players. They feel motivated and encouraged to immediately take part in further activities, including halal companion training which is one of the main requirements in the process of applying for product halal certification

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.