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Abstract

This study discusses the use of istifadhah witnesses in marriage isbat cases in Religious Courts following the issuance of Supreme Court Circular Letter No. 10 of 2020 (SEMA). The study compares judges' considerations regarding the criteria for using istifadhah witnesses in such cases, both before and after the issuance of SEMA. The findings indicate that istifadhah witnesses provide testimony based on widely disseminated information within the community. Initially, the use of these witnesses was inadmissible as evidence in civil cases because istifadhah testimony was deemed contrary to Article 1907 of the Civil Code (KUHPerdata), which requires that witness testimony must be based on direct knowledge of the matter in question. Following SEMA, the use of istifadhah witnesses has been recognised in the validation of unregistered marriage cases involving marriages conducted long ago. The use of istifadhah witnesses, before and after SEMA, is positioned as preliminary evidence that requires corroborative evidence to support the judge's presumption. Judges consider several criteria for the use of istifadhah witnesses: first, the absence of living witnesses who can testify directly; second, the use of istifadhah witnesses must be supported by qarinah (indications or circumstantial evidence) that can reinforce the judge's presumption towards forming a conviction.

Keywords

evidence istifadhah witness marriage validation (isbat) religious court

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How to Cite
Hikmah, N. Y., & Hartini, H. (2025). The Use of Istifadhah Witnesses in Marriage Validation Cases in Indonesian Religious Courts. Jurnal Bina Mulia Hukum, 9(2), 251-265. https://doi.org/10.24198/jbmh.v9i2.1783
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