It is stated by a sound Hadith: "Zakât is the bridge of Islam." That is, zakât is a bridge; the Muslim helps his brother Muslim to pass over it. For it is the means enjoined [by religion] whereby [people] may assist one another; indeed, it is a highway in the ordering of human society, and a link or artery by which the substance of life may flow between its members. Indeed, it is the antidote to the very real poisons impeding human progress. Yes, there is vast wisdom in the obligation of zakât and prohibition of usury and interest, and lofty benefits and extensive mercy. For if you take a historical look at the page of the world and study the evils of human society, you will see that the underlying reasons for all revolutions and corruption, and the source of immorality are only two sayings:

The First: "Once I'm full, what is to me if others die of hunger?"

The Second: "You work so that I can eat, and you toil so that I can rest."

As for the cruel, rapacious, vile, first saying, it has shaken the world of humanity and brought it to the brink of ruin. It is only zakât that will cut it at the root. While the tyrannical, greedy, perverted second saying has imperiled human progress, taking it tottering to the verge of the conflagration of anarchy. And the only way to eradicate it, the only remedy for it, is the prohibition of usury and interest. So reflect on this!

Consider this: the order of society is dependent on there being no vacuum between the classes of people. The upper classes should not grow distant from the lower classes, nor the rich from the poor, to the extent that the lines of communication are broken between them. But because the obligatory payment of zakât and the prohibition of usury and interest have been neglected, a yawning gap has opened up between the classes, and the upper classes have grown so distant from the lower classes that no links between them remain. It is because of this that instead of respect, obedience, and love ascending from the lower classes to the upper classes, shouts of revolution arise, and shrieks of envy and cries of hatred and revenge. Similarly, instead of kindness, generosity, and favours descending from the upper to the lower classes, the fires of tyranny and oppression, and volleys of insult rain down on them. Alas! While the qualities of the elite should be the cause of modesty and compassion, unfortunately they give rise to pride and arrogance. And while the powerlessness and poverty of the poor necessitate kindness and benevolence, they lead to slavery and degradation. If you want a witness for what I say, take a look at the civilized world; there you will find as many witnesses as you could wish for. The only means of reconciliation between the classes, which will bring them closer together, is the payment of zakât, one of the pillars of Islam, and an elevated, far-reaching rule in the administration of society.

And who believe in that which is revealed to you, and that which was revealed before you, and have certain belief in the hereafter. (Wa alladhîna yu'minûna bi-mâ unzila ilayka wa mâ unzila min qablika wa bi'1-âkhirati hum yûqinûn.)

Consider this: the Qur'an has not restrained or restricted its word-order. That is to say, in most verses similar to this one, it has not specified any aspect of the phrases and sentences by placing a sign in them. This is for a subtle reason, and this reason is the source of its conciseness [or ellipsis -al-ijâz], which in turn is the source of its miraculousness. The reason is this: eloquence consists of speaking in conformity with the demands of any situation. Those the Qur'an addresses belong to different classes in different centuries. So taking all these classes and centuries into consideration, in order that all the different types of people may receive their share, the Qur'an makes omissions in many places in order to make general what it says and apportion it out, and speaks in absolute terms in order to make it comprehensive and distribute it. Moreover it leaves the word-order free in many places to multiply its facets and to increase the possibilities agreeable to eloquence and acceptable to the sciences of Arabic. Thus all minds receive the Qur'an's effusions to the extent they can appreciate them. Consider this carefully!

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