According to the Great Dictionary of the Indonesian Language, the word implementation means implementation or application. According to Nurdin Usman, implementation is an activity, an activity that is planned to achieve a goal. In other words, the implementation of the process of implementing or implementing a plan, idea, or program into concrete or tangible actions [19] . According to Fullan, implementation is a process of implementing a new idea, program, or set of activities in the hope that others can accept and make changes. From the above understanding, it can be concluded that implementation is a process to assess, measure, and evaluate whether a program or policy has run as it should [20] . From the above understanding, implementation can be interpreted as a series of actions carried out by the implementation of policies with supporting means based on the rules that have been set to achieve the goals that have been set [21] .

Akad comes from the Arabic language, namely al-Aqd, which is the masdar form of "Aqada-ya'qidu", which means ar-rabbth (bond), agreement, or contract. Akad is a legal agreement according to Islam, as well as a meeting between ijab and qabul with the consent of both parties or more. The contract must be by sharia principles so that all agreements that are not by sharia principles, such as usury transactions, fraud, and theft, are not included in the category of contracts. In particular, akad means equality between ijab (statement/transfer of ownership) and Kabul (statement of receipt of ownership) within the scope of sharia and affects something [22] . According to the compilation of Sharia Economic Law, an agreement is an agreement between two or more parties to do or not perform certain legal acts.

According to the majority of scholars, the rukun akad is divided into three, namely:

a. Aqid is two or more people who make a transaction

b. Ma'qud alaihi is the object that is transacted

c. Shighah is an expression of the will (ijab and qabul) [23].

In addition to the pillars of the contract, the conditions of the contract must also be met for the contract to be valid. The conditions are: a. Conditions for a contract

a. Conditions for a contract

The condition for the existence of an agreement is that everything whose existence must exist in a contract recognized by the Shari'a. This condition is divided into two, namely [24]:

b. Conditions of Validity of Contract

The jurists state that the condition for the validity of the contract is that there are no five things that destroy the validity (mufsid) in the contract, namely the unclarity of the object of the contract so that it causes quarrels (al-jilalah), the existence of coercion (ikrah), there is an element of fraud (gharar), there is a restriction on the ownership of goods (tauqif), there is danger in the implementation of the contract (dharar) [25] .

c. Conditions for the validity of the contract (nafidz)

Conditions that indicate that the contract does not depend on the permission of others. The conditions for the validity of a contract are divided into two, namely [26] : 1). The existence of authority or ownership of the object of goods (al-wilayah)

d. Requirements for the existence of legal force or certainty (Luzum Abad)

The policy in an agreement is a certainty. A new contract can be binding if it is free from all kinds of khiyar rights (the right to continue or cancel the transaction), such as khiyar conditions, khiyar disgrace, and others [27] .

Financing is funding provided by another party to support planned investments, either through individuals or institutions. The purpose of financing can be seen from two aspects: the first macro aspect is to advance and improve the economy of the people and the availability of funds for people who need business capital, and the second micro aspect is an effort to generate profits and minimize risks [28] . Financing is the provision of money or bills that are equivalent to that, based on an agreement between the bank and the customer who is financed to return the money or bill according to a predetermined period, along with additional rewards or profit sharing. Financing is an important activity because financing is the main source of income and supports the bank's business continuity [29] .

Murabahah is commonly referred to as ba' bitsmanil ajil. The word murabahah comes from the word ribhu (profit). So murabahah is mutually beneficial. In simple terms, murabahah means buying and selling goods plus profits with an agreement between both parties. The payment process can be done in two ways: cash (bai' mu'ajal) and instalment (ba'i naqdan) [30] . According to the Compilation of Sharia Economic Law (KHES) in article 20 paragraph [6] states that murabahah is a mutually beneficial financing carried out between shahib al-mal and those in need through buying and selling transactions by providing an explanation of the price and profit from the sale and the return is carried out in cash or installments [31] .

A murabahah contract is an agreement used in the process of buying and selling transactions using installments and increasing profit margins on behalf of the bank. The murabahah contract has a participation of 60% of all Indonesian Sharia Banking financing. The profits obtained by banks depend on the profits from buying and selling [32] . Murabahah financing is a financing transaction that applies to Islamic banks. This type of financing can be enjoyed by any Indonesian citizen who wants to get a financing facility. In the implementation of murabahah financing, Islamic banks require an agreement or contract, by the Fatwa of the National Sharia Council Number 04 of 2000 and by the conditions for the validity of the agreement or agreement according to article 1320 of the Civil Code, namely the existence of an agreement between the two parties, the ability to agree, the existence of an object and the existence of a halal cause [33] .

Murabahah is a legal and valid buying and selling activity according to Sharia. Every Sharia financing must have a legal basis in its implementation. The legal basis that is the basis for the implementation of the murabahah contract is found in the Qur'an and Al-Hadith [34] . The following are the legal sources in the implementation of the Murabahah contract, including: a. Al-Qur'an In Surah Al-Baqarah (2): 275:

a. Al-Qur’an

In Surah Al-Baqarah (2): 275:

اَلَّذِيْنَ يَأْكُلُوْنَ الرِّبٰوا لَا يَقُوْمُوْنَ اِلَّا كَمَا يَقُوْمُ الَّذِيْ يَتَخَبَّطُهُ الشَّيْطٰنُ مِنَ الْمَسِّۗ ذٰلِكَ بِاَنَّهُمْ قَالُوْٓا اِنَّمَا الْبَيْعُ مِثْلُ الرِّبٰواۘ وَاَحَلَّ اللّٰهُ الْبَيْعَ وَحَرَّمَ الرِّبٰواۗ فَمَنْ جَاۤءَه مَوْعِظَةٌ مِّنْ رَّبِّه فَانْتَهٰى فَلَه مَا سَلَفَۗ وَاَمْرُه اِلَى اللّٰهِ ۗ وَمَنْ عَادَ فَاُولٰۤىِٕكَ اَصْحٰبُ النَّارِ ۚ هُمْ فِيْهَا خٰلِدُوْنَ

Those who eat (transact with) riba cannot stand, except like those who stand staggering because of the possession of Satan. This is because they say that buying and selling is the same as usury. Allah has legalized buying and selling and forbids usury. Whoever has given him a warning from his Lord (concerning usury), then he stops so that what he has obtained in the past belongs to him and his business is up to Allah. Whoever repeats (the transaction of usury), they are the inhabitants of hell. They stay in it."

b. Al-Hadits

Hadith of the Prophet narrated by Ibn Majah:

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ: ثَلاَثٌ فِيْهِنَّ الْبَرَكَةُ: اَلْبَيْعُ إِلَى أَجَلٍ، وَالْمُقَارَضَةُ، وَخَلْطُ الْبُرِّ بِالشَّعِيْرِ لِلْبَيْتِ لاَ لِلْبَيْعِ

"The Prophet said, there are three things that contain blessings: buying and selling not in cash, muqaradhah (mudharabah), and mixing wheat with flour for household use, not for sale.".

In this study, the type of research that will be used by the author is a qualitative descriptive method. This kind of research is a form of research aimed at describing, describing, and interpreting phenomena, existing situations, and conditions [35] . This research also includes field research with a qualitative descriptive analysis approach to present the data obtained from the field and then implement and obtain the results of this research. The object of this research is BMT Yaqawiyyu and BMT Sekawan Klaten. The purpose of descriptive qualitative research is to present a complete picture of the event or clarify the phenomenon that occurs. In this study, the researcher focuses on two things, namely: First, the mechanism of financing murabahah contracts at BMT Yaqawiyyu and BMT Sekawan Klaten. Second, the analysis of the validity of sharia and DSN-MUI on sharia and DSN-MUI on the financing of murabahah contracts at BMT Yaqaawiyyu and BMT Sekawan Klaten.

In this study, there is 2 0bjek research, namely:

a. BMT Yaa Qawiyyu Klaten

b. BMT Sekawan Klaten

Primary data

Primary data Primary data is data obtained directly by researchers through informants or resource persons with measurement tools or collection tools from the research site as primary data [36] . This data was obtained through interviews with the leadership, employees, and members of BMT Yaa Qawiyyu and BMT Sekawan Klaten.

Secondary data

Secondary data is data obtained from various sources that have been published, both as books, journals, papers, archives, internet articles, and other sources related to research. This secondary data source is obtained from library research by including documentation and data.

Observation

It is an observation carried out to collect data by systematically recording phenomena that will be studied directly at the research location, namely BMT Yaa Qawiyyu and BMT Sekawan Klaten. Observations were made based on direct experience at the research site. This observation was carried out to obtain valid and accountable data on the implementation of murabahah contract financing in BMT Yaa Qawiyyu and BMT Sekawan Klaten.

Interview

Namely, data collection in a direct face-to-face form with a question-and-answer mechanism between researchers and informants, to obtain information and data relevant to the research topic. In this interview, the informants or resource persons who will be interviewed are the leadership, employees, and members of BMT Yaqawiyyu and BMT Sekawan Klaten. The researcher will later ask questions that are not far from the title of this research, namely, the implementation of the financing of the Murabahah contract program.

Documentation

Documentation is a defect of events that have occurred in the past. Documents can be in the form of writings, drawings, or monumental works by a person. Documentation, as a complement to the use of observation and interviews, is hoped that the acquisition of documentary data will be more accurate in addition to data sourced from humans [37] . The researcher analyzed the documents by digging up data related to the implementation of murabahah contract financing at BMT Yaa Qawiyyu and BMT Sekawan Klaten.

Data analysis is an effort to systematically find and compile data obtained through observations, interviews, documentation, and other materials related to the research, so that it is expected to be easy to understand, and also other findings from this research can be informed to others [38] . The data analysis techniques that will be used in this study are as follows:

Data reduction is summarizing, sorting, and focusing on important things because the data obtained from the field is quite large, complex, and complicated so it is necessary to analyze and reduce data. There is a reduction in data that has been processed so that it produces a more comprehensive and clearer picture.

Data Presentation is to present, display, and describe data so that it is more and clearer to understand. Data presentation can be in the form of tables, graphs, phie charts, and the like. However, in qualitative research, narrative texts are often used in presenting data with the presentation of data, it is hoped that it will facilitate steps to understand what is happening and plan the next work based on what has been understood.

The last stage is conclusion and verification. At this stage, the initial conclusions are made, which are still provisional and may change if strong new evidence is found to support the subsequent data collection. But if the evidence is valid and consistent when the research returns to the field, then the conclusion presented is credible.

Based on the results of an interview with BMT Yaa Qawiyyu, the financing of murabahah contracts at BMT Yaa Qawiyyu is the financing that is most in demand by members compared to financing with other contracts. The number of interested parties in murabahah contract financing is due to the easy process and financing waiver with scheduled installments, so that members can calculate the ability to pay off the installments, and members can also directly use the murabahah object without having to save first [39] . Financing with a murabahah contract at BMT Yaa Qawiyyu Klaten facilitates all BMT members in making purchases for consumptive needs as well as for needs to support business continuity, as long as the goods are not prohibited in Islamic law and do not cause disadvantage [40] .

The stages that must be passed if you want to apply for financing the purchase of goods using the murabahah contract at BMT Yaa Qawiyyu, namely, members come to BMT to apply for financing the purchase of goods using the murabahah contract. Members are required to fill out the form according to the existing provisions and meet the applicable conditions at BMT Yaa Qawiyyu [41]. Then a field analysis will be carried out regarding the eligibility to get the financing. If the member is considered feasible, the next stage, BMT, will approve the application for Murabahah financing with the following system:

BMT Yaa Qawiyyu in financing murabahah uses two systems, namely pure murabahah and murabahah bil wakalah. The majority of financing for the purchase of goods at BMT Yaa Qawiyyu uses pure murabahah, but it is also possible for BMT Yaa Qawiyyu to lease to its members to purchase goods if BMT is unable to execute the financing, so that it needs to be represented by members. In pure murabahah financing, BMT buys goods from suppliers that will be purchased by members by conveying the selling price and profit margin of the goods, then, if agreed, there will be a process of financing the murabahah contract with repayment over the period that has been agreed in the agreement. Meanwhile, in the practice of financing murabahah bil wakalah, BMT Yaa Qawiyyu gives money to members to buy goods or business needs they want. BMT leases to members to buy the desired goods. In this case, when the member has obtained the goods but cannot immediately use them, the member must come to BMT again by bringing goods or purchase notes to carry out a murabahah contract with the repayment of financing by mutual agreement [42].

The selling price and profit are determined at the beginning of the murabahah contract. The selling price and profit are fixed and unchanged according to the agreement at the beginning of the contract. BMT in the implementation of the murabahah contract asks for an advance payment (urbun) if needed. BMT also asks for guarantees from members who finance murabahah contracts in the form of certificates and BPKB as a commitment to members to pay off the budget from the financing. BMT also does not give ta'zir (fine) to members who do not pay installments on time, but it will be analyzed first if the member is in a condition of inability to pay. BMT gives the flexibility to make repayment, but if the member does not have good intentions to pay off the installments, BMT will take firm action.

BMT Sekawan has several financing products (Funding) using murabahah contracts, musyarakah contracts, mudharabah contracts, and ijarah contracts. Based on interviews with BMT Sekawan managers, murabahah contracts are still dominant and are in demand by members to finance. According to Mr Kurniawan, the manager of BMT Sekawan, the number of members who finance with murabahah contracts is due to the ease of the conditions given and obtaining the desired goods without the need to save and the financing price is also fixed, as well as efforts for financing that is free from the practice of ribawi. BMT Sekawan facilitates financing for members in the form of housing financing, motor vehicle financing, electronic goods financing, and financing for entrepreneurs in stocking their merchandise. Members must also provide clear and detailed specifications of the goods, and the goods are not prohibited by sharia and do not cause harm.

Members who want to apply for murabahah contract financing must go through the stages that apply at BMT Sekawan. As a formal institution, BMT Sekawan has provisions that must be met by members if they want to apply for financing. First of all, members come to BMT to apply for financing using a murabahah contract and then fill out a submission form containing the identity of personal data, address, and the purpose of the financing. Then the BMT will synchronize the reality of the member to the realization of the financing object, for example, a trader wants to finance with the desired amount then the value of the existing collateral if the BMT considers the member worthy of being given financing, then the BMT will approve the member to carry out financing with a murabahah contract. The financing of murabahah contracts at BMT Sekawan uses murabahah bil wakalah. The financing procedure with murabahah bil wakalah BMT Sekawan does not provide goods directly but leases or authorizes members to buy according to the needs desired by members. Members prepare details of the price of goods to BMT Sekawan, and then BMT will give power of attorney to members to buy goods according to the needs of the members after the member buys the goods, members cannot take advantage of the goods but must come to BMT Sekawan with proof of financing to carry out a murabahah contract, BMT will make details regarding the amount of profit or service fees from the price of financing goods and the repayment period to member [43].

In BMT Sekawan, profits are called service fees, and the determination of selling prices and profits is carried out at the beginning when the contract occurs. The selling price and profit on murabahah financing at BMT Sekawan are flat or fixed and do not change until the end of the agreed period. In the implementation of the murabahah contract financing, BMT does not ask for urbun (down payment) from members. BMT Sekawan also asks for collateral from members as a sense of responsibility and commitment of members to pay off installments for financing. The collateral is in the form of movable goods, namely BPKB letters for motorcycles or cars, and immovable goods in the form of land certificates. BMT Sekawan also does not impose fines on members who are late in paying installments, BMT Sekawan tries to be careful not to fall into acts of usury. When the member's installment passes the agreed agreement but the member is not able to pay off the installments, then BMT Sekawan will restructure so that the member can still pay off the installment.

The implementation of murabahah financing at BMT Yaa Qawiyyu and BMT Sekawan Klaten highlights both institutional compliance with sharia principles and contributions to broader socioeconomic goals. At BMT Yaa Qawiyyu, the financing mechanism is twofold: pure murabahah and murabahah bil wakalah. The pure murabahah involves BMT directly purchasing the goods before reselling them to members, whereas murabahah bil wakalah delegates the purchasing process to the members with clear contractual procedures afterwards. This dual model provides flexibility and legal conformity while reinforcing transparency, profit clarity, and mutual consent-key elements emphasized in DSN MUI Fatwa No. 04/DSN-MUI/IV/2000. BMT Sekawan applies murabahah bil wakalah more prominently, enabling members to access financing for housing, electronics, transportation, and business stock. Members are authorized to purchase the items on behalf of BMT, followed by a murabahah agreement that outlines prices, profits, and installment schedules. Both institutions avoid the application of interest-based penalties, opting instead for restructuring in cases of borrower distress, which not only aligns with Islamic legal ethics but also emphasizes compassion and financial inclusion.

These practices hold strong alignment with the United Nations Sustainable Development Goals (SDGs). Firstly, SDG 1 (No Poverty) is supported by improving access to capital for marginalized groups, enabling them to fulfill basic needs and entrepreneurial activities. Secondly, SDG 8 (Decent Work and Economic Growth) is realized by empowering micro-entrepreneurs and small traders through interest-free capital. Thirdly, the inclusive nature of the murabahah scheme—particularly through wakalah representation—supports SDG 10 (Reduced Inequalities) by accommodating individuals who are often excluded from conventional banking. Lastly, the application of transparent contracts, ethical finance, and sharia-based dispute resolution supports SDG 16 (Peace, Justice, and Strong Institutions). This analysis underscores that sharia-compliant microfinance institutions like BMTs can be not only religiously accountable but also strategically aligned with global development priorities. By ensuring operational conformity to DSN MUI guidelines while serving community development, BMT Yaa Qawiyyu and BMT Sekawan become effective platforms for financial empowerment, social justice, and economic resilience. Their models present replicable best practices that bridge religious norms and developmental sustainability, reinforcing the idea that Islamic finance is an ethical and inclusive solution to modern economic challenges.