Paying taxes to corrupt governments?
The issue of paying taxes to corrupt governments is a complex topic addressed indirectly in Islamic texts. The Qur'an highlights the concept of corruption and its consequences. For instance, in Surah Ar-Room, it states, Corruption doth appear on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return
30:41. This verse indicates that corruption arises from human actions and serves as a warning about the consequences of wrongdoing.
Tafsir Ibn Kathir explains that disobedience to Allah contributes to corruption on earth, suggesting that the well-being of society is linked to righteousness and obedience. It emphasizes that when people refrain from sinful acts, blessings increase, whereas sins lead to the removal of blessings. This context implies that supporting or funding corrupt systems through taxes may perpetuate corruption rather than contribute to societal well-being.
While the Qur'an does not provide explicit guidance on the permissibility of paying taxes to corrupt governments, the emphasis on justice and the avoidance of wrongdoing suggests that Muslims should consider the ethical implications of such actions. The understanding is that knowingly participating in corrupt practices, including paying taxes that may fund wrongful acts, is discouraged.
For further guidance, Islamic scholars may refer to hadiths discussing the nature of bribes and injustices. One such narration states, May God's curse be upon the briber and the one who takes bribes
Sunan Ibn Majah 14:6. This reinforces the notion that involvement in corrupt practices is condemned.
Ultimately, this topic may require further discussion with knowledgeable scholars to navigate the complexities of specific circumstances, personal responsibility, and the ethical dimensions of taxation in corrupt systems.
Sources
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30:41 · Ar-Room
30:41 · Muhammad Marmaduke Pickthall
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ
Corruption doth appear on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return.
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Tafsir Ibn Kathir on 30:41
Tafsir Ibn Kathir · 30:41
Ibn Abbas, Ikrimah, Ad-Dahhak, As-Suddi, and others explained that "al-barr" here refers to deserts or dry lands, and "al-bahr" to towns and cities, especially those located by a riverbank. In another narration from Ibn Abbas and Ikrimah, "al-bahr" specifically means populated towns and cities near rivers. Some other scholars suggested that "al-barr" refers to the known land (the inhabited regions), and "al-bahr" to the well-known sea. Zayd ibn Rufay' understands the phrase "corruption has appeared" to mean that the land suffers from drought due to the cessation of rain, resulting in famine, while the sea’s creatures go blind. This was reported by Ibn Abi Hatim. Muhammad ibn Abdullah ibn Yazid al-Maqri narrated from Sufyan, from Humayd ibn Qays al-Araj, from Mujahid, that "corruption appearing on land and sea" means the killing of human beings on land and seizing ships unlawfully at sea. Ata’ al-Khurasani interprets "al-barr" as the lands with cities and villages, and "al-bahr" as the islands. The first explanation is more evident and supported by the majority. Muhammad ibn Ishaq, in his sīrah, mentioned that the Prophet Muhammad (peace be upon him) reconciled with the king of Ailah and wrote to him referring to his "bahr," meaning his country. The meaning of Allah’s statement that "corruption has appeared on land and sea because of what the hands of people have earned" is that due to disobedience and sinning, crops and fruits become deficient or corrupted. Abu al-Aliyah said: Whoever disobeys Allah on earth brings corruption upon it, because the well-being of earth and sky depends on obedience to Allah. This is supported by the hadith reported by Abu Dawud: "The establishment of legal boundaries on earth is dearer to its people than forty days of rain." This means that when people refrain from forbidden acts due to enforcement of limits, blessings from heaven and earth increase. Conversely, sins cause the removal of blessings. In the end times, when Jesus (peace be upon him) descends and rules with the pure Sharia, abolishing certain customs such as killing pigs, breaking crosses, and jizya taxation, people will be saved from such matters; only Islam or the sword will be accepted. After destroying the Dajjal, his followers, and Gog and Magog, the earth will be commanded to bring forth its blessings, and the people will live in abundant provision granted by Allah’s mercy through the establishment of justice. This is confirmed in an authentic hadith stating that when an immoral person dies, creatures and lands find rest from him. Imam Ahmad narrated from Muhammad and Al-Husayn from Awf, from Abu Qahdam, that a man in the time of Yazid (or the son of Yazid) found a pouch with grains labeled as grown during a time of justice and good governance. Malik narrated from Zayd ibn Aslam that some scholars considered "corruption" here as polytheism, though this view requires consideration. Regarding Allah’s phrase "to make them taste part of what they have done, perhaps they will return," it means Allah tests them with loss of possessions, lives, and crops as a trial and a retribution for their deeds, hoping that they will abandon their sins and repent, similar to the verse: "We test them with good and evil so that they may return (to obedience)." (Al-A'raf 7:168) Then Allah commands: "Say, travel through the land and observe the end of those who denied the messengers before you," that is, look at the fate of previous peoples, most of whom were idolaters, and see what resulted from their denial and ingratitude.
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Sunan Ibn Majah 14:6
Sunan Ibn Majah · Book 14, Hadith 6 · Narrated by Abdullah ibn Amr
The Prophet said: May God's curse be upon the briber and the one who takes bribes.
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