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"Seorang saksi, keterangannya untuk dapat dinilai dan dipertimbangan oleh hakim, harus memenuhi syarat materil dan syarat formil. Salah satu syarat formil seorang saksi adalah sebelum memberikan keterangannya harus disumpah terlebih dahulu yang mana dilakukan menurut aturan agama saksi masing-masing. Namun agama di Indonesia telah dibatasi hanya menjadi Islam, Kristen, Katolik, Hindu, Budha, dan Khong Cu (Confusius). Sehingga dalam beberapa peraturan yang ada dan dalam praktek di persidangan, tata cara penyumpahan yang diakomodir hanya terhadap agama-agama tersebut. Sedangkan bagi saksi yang menganut agama / kepercayaan selain keenam agama tersebut dan bagi saksi yang tidak menganut agama / kepercayaan apapun, belum diakomodir cara bersumpahnya. Berdasarkan latar belakang tersebut, Penulis melakukan penelitian yang bertujuan untuk mengetahui bagaimana alat bukti saksi yang menganut agama / kepercayaan di luar dari keenam agama tersebut dapat memperoleh kekuatan sebagai alat bukti yang sah. Metode penelitian yang digunakan oleh Penulis adalah yuridis normatif. Dari penelitian yang dilakukan didapatkan hasil bahwa keterangan saksi yang diberikan oleh saksi yang menganut agama / kepercayaan diluar dari enam yang telah diakui di Indonesia tetap dapat memiliki kekuatan pembuktian dengan cara bersumpah menurut aturan agamanya / aliran kepercayaannya sedangkan bagi saksi yang tidak menganut agama/kepercayaan dengan cara berjanji.

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Testimony of a witness can be assessed and considered by the judge, if they have fulfilled the material and formal requirements as a witness. One of the formal requirements as a witness is to be sworn before giving their testimony pursuant to their religious beliefs. But in Indonesia, religion has been limited to Islam, Kristen, Katolik, Hindu, Budha, and Khong Cu (Confusius). Thus in trial and some regulations, the procedure to swear an oath are accommodated only for the recognized religions. Whereas for witnesses who do not adhere to religions recognized in Indonesia or any religion at all, they haven?t had their oath accommodated yet. Based on this background, the authors conducted a study that aims to determine how the evidence of witnesses who practice no religion recognized as legitimate evidence by the State of Indonesia. The research method used by the author is a juridical-normative method. From research conducted, Testimonies given by witnesses who do not adhere to any of the religions that have been recognized in Indonesia can still have probative value pursuant to their religious beliefs and for witnesses who do not adhere to any religion can pledge that they will speak the truth."

"ABSTRAKThis article takes as its starting point the early observation that describes the vastness of the research corpus on the cultural history of Indonesia. The vastness of this corpus is, among other things, contributed to by the writings of Western scholars. Among those that are considered classics and frequently used as important references are De Hindoe-Javaansche Tijd by N.J. Krom (1950), Nusantara: A History of Indonesia by Bernard H.M. Vlekke (1959), and Indonesia: Trade and Society by J.C. Van Leur (1955). Initial readings find that these Western scholars? writings often raise the question of the role and contribution of Hinduism and Islam in Indonesia. This draws attention to their viewsand standpoint as Westerners on the history of Indonesian culture, especially in the context of comparison between Hinduism and Islam. This article is written with the purpose of discussing the role and contribution of Islam and Hinduism in the history of Indonesia according to the perspective of three Western scholars, namely N.J. Krom, BernardH.M. Vlekke and J.C. Van Leur in the writings mentioned above. This discussion finds that these writings studied are more inclined to acknowledge the significance of the role and contribution of Hinduism in the history of Indonesian culture, with the presence of Islam said to have not reduced the influence of Hinduism."