This research examines legal development and normative provisions regarding compulsory wills in Indonesia and Malaysia.In Indonesia the rules regarding wills have been contained in Islamic Law Compilation (Kompilasi Hukum Islam/KHI) as contained in Presidential Instruction No.1 of 1991 namely in Chapter V Articles 194 to 209 and in books of Islamic jurisprudence.In Malaysia, provisions regarding compulsory wills are regulated in turbo air m3f24-1-n the Muslim Wills Act 1961 (Wills Act 1959) issued by the Malaysian government.Under this law, the compulsory will can be given to children and grandchildren, parents, and close relatives who do not receive an inheritance, with the condition that the compulsory beneficiary may not receive more than one-third of the total inheritance left.
The implementation of compulsory wills in Indonesia and Malaysia has both similarities and differences, in terms of similarities there are three things, namely definition, content/amount as well as purpose and benefits.While the difference is that there are three things, namely the recipient of the compulsory will, the source of law and the legal position.Furthermore, in determining the compulsory will, Indonesia refers to maslaha mursala, while in Malaysia it refers to g5210t-p90 the views of Ibn Hazm from the azh-Zhahiri school which requires wills to relatives who do not receive inheritance either because they are hijab or obstructed in Islamic inheritance law.In addition to what has been regulated in the regulations of each country, the compulsory will has experienced an expansion in its granting.