Let's Talk About Poverty (8)

During one of his many field visits to rural Africa in the early 2000s, Jeffrey Sachs met a village chief in Malawi who had been struggling to keep his community alive through years of drought and soil exhaustion. The village had been locked in what Sachs would later call a “poverty trap”: no clean water, no access to fertiliser, no clinics, no schools. The villagers were doing everything right—they worked hard, planted crops, and cared for each other—but they were still starving.

The chief looked at Sachs and said, “We know how to farm. We just can’t afford the fertiliser to make the soil give back.” It was a simple sentence, but it struck Sachs like lightning. It wasn’t ignorance or laziness that was killing them—it was the lack of something as basic as fertiliser. Sachs returned to his team and began what became the Millennium Villages Project—a programme that provided targeted aid for agriculture, healthcare, education, and infrastructure in extremely poor regions.

Years later, that same village saw its maize yield double. School attendance increased. Mothers stopped dying in childbirth. All because the world stopped asking, “Why are they poor?” and started asking, “What is missing?”

This story became a microcosm of Sachs’s global argument: that extreme poverty is not inevitable, and that with the right tools and compassion, transformation is not only possible—it is provable.

In The End of Poverty (2005), Jeffrey Sachs argues that extreme poverty—defined as the condition where people cannot meet their basic survival needs—can be eliminated within our lifetime, particularly by 2025. He asserts that the core reason extreme poverty persists is not because of laziness or bad governance alone, but rather due to what he calls a "poverty trap." This trap consists of a self-reinforcing cycle of low income, low investment in health, education, and infrastructure, which in turn sustains low productivity and economic stagnation.

Sachs contends that people in extreme poverty are too poor to save or invest, so they remain stuck without external help. Therefore, he calls upon rich nations to significantly increase their official development assistance (ODA) to at least 0.7% of their gross national income (GNI), as agreed upon in previous global pledges. With this financial support—when effectively managed and targeted—impoverished countries could invest in essential areas like agriculture, healthcare, education, clean water, and infrastructure. These investments, Sachs argues, would enable poor communities to become economically self-sufficient within a generation.

He also emphasises that aid alone is not enough; it must be paired with sound governance, scientific knowledge, and local engagement. Using successful case studies such as post-war reconstruction in Europe (the Marshall Plan), he highlights that when international solidarity is mobilised properly, it can lift entire regions out of despair.

In essence, Sachs believes that ending extreme poverty is not only possible but morally urgent—and that we have the tools, the resources, and the knowledge. What remains is the political will.

A poor country is often marked by a chronic lack of access to basic services such as clean water, quality education, and reliable healthcare. Its economy is usually dependent on a narrow range of low-value commodities, vulnerable to global price fluctuations and climate shocks. Infrastructure is weak or crumbling, from roads to electricity grids, limiting mobility, productivity, and investment. The majority of its population may be stuck in informal, insecure jobs, with little social protection or upward mobility. Governance tends to be fragile or corrupt, with institutions that struggle to deliver justice, enforce contracts, or protect the rights of citizens. Such countries often face a vicious cycle where poverty breeds instability, and instability deepens poverty, making long-term progress painfully slow.

A country becomes poor not because of a single cause, but due to a complex mix of historical, political, economic, and social factors that compound over time. Colonial exploitation has left many nations with weak institutions, distorted economies, and borders that ignore ethnic or cultural realities, often leading to internal conflict. In the post-independence era, poor governance—marked by corruption, short-term thinking, and elite capture—has further weakened the ability of states to serve their people.

Economic dependence on a narrow range of low-value exports makes these countries highly vulnerable to global market shocks. Limited investment in human capital—through education, healthcare, and infrastructure—prevents societies from developing the skills and systems needed for long-term growth. Moreover, frequent political instability, lack of rule of law, and exclusion of citizens from decision-making processes create a cycle where poverty reinforces powerlessness, and powerlessness reinforces poverty.

A nation does not become poor overnight. It is often the outcome of generations of exclusion, exploitation, mismanagement, and missed opportunities, both from within and without.

In Development as Freedom (1999), Amartya Sen fundamentally redefines our understanding of poverty. He asserts that poverty should not be seen merely as low income, but rather as a deprivation of basic freedoms—those essential capabilities that allow people to lead lives they have reason to value. These freedoms include access to quality education, decent healthcare, political participation, and the freedom to live with dignity and security.

Sen argues that true development must be measured by the extent to which these freedoms are expanded. In poor countries, however, governments and institutions often fail to secure these basic entitlements for their citizens. As a result, people are trapped not only in economic hardship, but in a broader condition of unfreedom—unable to make meaningful choices about their own lives. A society where children cannot go to school, where illnesses go untreated, and where voices go unheard, is not just economically poor—it is fundamentally deprived of freedom.

According to Sen, development is not simply about increasing national income or attracting foreign investment; it is about empowering people, especially the most vulnerable, to live fuller, freer lives. Without this expansion of capabilities, economic growth alone is insufficient to break the cycle of poverty and exclusion.

The following are the five poorest countries in the world by GDP per capita, along with explanations of why they are poor and what life is like for their people. 

As of 2025, South Sudan is recognised as the poorest country in the world, with a GDP per capita (PPP) of just US $716. Its economy remains crippled by ongoing conflict, extreme political instability, hyperinflation, and dilapidated infrastructure, so that the vast majority of its citizens depend on inconsistent humanitarian assistance.

In second place is Burundi, with a GDP per capita of about US $1,015. The nation's economy is narrowly based on subsistence agriculture and is further strained by rapid population growth, limited farmland, weak governance, and little to no investment in education or healthcare. This fragile environment keeps most families mired in barely-subsistence living .

The Central African Republic (CAR) holds a GDP per capita of approximately US $1,330. Even though it is rich in natural resources like diamonds and timber, prolonged internal conflict, endemic corruption, and the collapse of public services leave most citizens without reliable access to education, healthcare, or electricity.

Yemen comes next, at around US $1,675 per person. The devastating civil war has destroyed its economy and infrastructure, causing widespread hunger, cholera outbreaks, and severe shortages of clean water and medical care. Millions are in a daily struggle for survival.

Mozambique rounds out the top five with a GDP per capita of US $1,730. Despite significant coal and natural gas reserves, its development has been stifled by past civil war, persistent corruption, weak infrastructure, and recurrent natural disasters, leaving large segments of its rural population without basic services.

When a country or nation experiences prolonged poverty, the consequences stretch far beyond mere financial hardship. Over time, chronic poverty erodes the fabric of society. Generations grow up malnourished, uneducated, and unhealthy, making it nearly impossible for them to break the cycle of deprivation. Talent is wasted, innovation stifled, and ambition suppressed as daily survival becomes the only focus.

Long-term poverty also undermines trust in public institutions. When people see that nothing changes—no matter who is in power—they lose faith in democracy, laws, and leadership. This can fuel political unrest, crime, and even conflict. It weakens national identity and solidarity, as citizens feel abandoned and alienated by their own state.

Furthermore, countries trapped in poverty find it difficult to attract investment or build resilience against crises—be they economic shocks, pandemics, or climate disasters. Poverty becomes not just a lack of income, but a dangerous vulnerability woven into every aspect of life. The longer it lasts, the harder it becomes to escape.

In the field of education, prolonged poverty leads to a generation of children who either never attend school or drop out early due to the need to support their families. Schools are often overcrowded, poorly funded, and lacking qualified teachers or basic resources. This results in low literacy and numeracy rates, and a population unprepared for skilled work. Education becomes a privilege rather than a right, reinforcing social hierarchies and deepening inequality. Over time, the absence of an educated workforce cripples national development and leaves the country trapped in low productivity and dependence.

Politically, long-term poverty breeds disillusionment and distrust. When citizens live in hardship for decades and see no meaningful progress, they lose faith in political institutions. Voting becomes an act of desperation or manipulation, not hope. Corruption often flourishes in such conditions, as elites exploit the system while the poor remain voiceless. In time, this political alienation can spark unrest, extremist movements, or authoritarian backlash—all of which further weaken democratic values and governance.

Socially, chronic poverty tears apart the social fabric. Inequality becomes normalised, and communities fragment under the weight of competition for scarce resources. Crime rates often increase as people are driven to desperation. Youth without opportunity may turn to drugs, violence, or radical ideologies. The result is not just a poor society, but a fragile one—divided, distrustful, and vulnerable to both internal collapse and external influence.

A powerful reference for these arguments is the book “Poor Economics: A Radical Rethinking of the Way to Fight Global Poverty” by Abhijit V. Banerjee and Esther Duflo (2011, PublicAffairs). Written by two Nobel Prize-winning economists, the book is grounded in field research across multiple poor countries and challenges simplistic views about poverty.

Banerjee and Duflo show that long-term poverty causes children to miss school or receive poor-quality education, resulting in generational setbacks. They also reveal how poverty weakens civic engagement: when citizens don’t believe the state works for them, they disengage politically or become vulnerable to populist manipulation. In many communities, persistent poverty leads to social fragmentation, mistrust, and the rise of harmful behaviours—not out of cultural failure, but out of economic survival.

Their key insight is that the poor are not irrational, lazy, or doomed—but they operate under crushing constraints that shape their decisions in ways that outsiders often misunderstand. Without addressing education, trust in governance, and access to opportunity, poverty becomes a trap passed from one generation to the next.

To prevent its people from being trapped in poverty, a country must not only ensure that the economy grows, but also that this growth is inclusive and sustainable. It must prioritise access to quality education, healthcare, clean water, and basic infrastructure—because poverty is rarely just about income. It is often about being shut out of opportunities and institutions that enable progress.

Governments should invest early and consistently in human capital. This means ensuring that children are well-fed, educated, and healthy—not merely to survive, but to thrive. Safety nets must be built—not as handouts, but as springboards—so that when families fall, they don’t fall through the cracks of society. From conditional cash transfers to public works and unemployment insurance, social protection must be accessible and dignified. Social protection isn’t a campaign souvenir for 'Mr. Almost-President'. And by the way—has AI written a book yet, or is it still stuck ghostwriting manifestos?

Land rights, labour protections, and fair taxation also matter. When the rules favour only the wealthy and powerful, poverty becomes hereditary. So, a government must actively break the cycle by redistributing opportunities—not just wealth. This means empowering the poor with skills, credit, legal identity, and a voice in policy-making.

And most importantly, corruption must be fought like a national emergency. Because when public money disappears into private pockets, the schools don’t get built, the clinics remain empty, and the poor pay the price twice: once in life, and once in lost potential.

The state must stop treating poverty as a symptom and start addressing it as a system. Because if poverty is man-made, it can be unmade.

Prophet Muhammad ﷺ once said:

“Poverty may lead to disbelief.”

– Reported by al-Bayhaqi in Shu’ab al-Iman (No. 5883), and also attributed in meaning in other narrations.

This saying reveals the deep psychological and spiritual toll that prolonged poverty can inflict on a person. The Prophet ﷺ did not equate poverty with evil, but he acknowledged how relentless economic hardship can break a person's spirit, dignity, and moral stability. When someone is constantly hungry, desperate, and humiliated by their circumstances, they may begin to question the justice of the world or even lose hope in the mercy of Allah. This insight reflects the compassionate realism of the Prophet ﷺ—he recognised not only the spiritual dimensions of life, but the urgent material needs that support it.

The Prophet ﷺ also said:

“O Allah, I seek refuge in You from disbelief and poverty.”

– Narrated by Abu Dawud (No. 1543) and authenticated by al-Albani.

This hadith shows that the Prophet ﷺ placed poverty and disbelief in close proximity—not because they are the same, but because poverty can lead to conditions that shake a person’s faith and stability. Seeking refuge from both is a recognition that spiritual and material wellbeing are intertwined.

Imam al-Ghazali, in Ihya’ ‘Ulum al-Din, highlighted how poverty, when unmanaged, can push people towards theft, deceit, or even abandoning prayer—out of sheer survival. He did not condemn the poor, but warned society that ignoring their needs could erode the community’s moral foundation.

Ibn Hajar al-‘Asqalani also remarked in Fath al-Bari that this du'a reflects the Prophet’s ﷺ balanced concern for both the dunya (world) and akhirah (hereafter). He noted that while poverty can be a test that earns reward if endured with patience, it can also be a fitnah (trial) that breaks the soul when compounded by injustice or abandonment. 

Shaykh Abul Hasan Ali Nadwi, a 20th-century scholar, often spoke of how systemic poverty in Muslim societies was not only an economic issue, but one of lost dignity. He wrote that “poverty in the Muslim world is not just hunger of the stomach, but hunger of justice.” In his view, poverty left unchecked breeds not only desperation, but opens the door to extremism and hopelessness.

Dr. Tariq Ramadan, a modern thinker, echoes this in his reflections: “A hungry man has no ears for sermons.” For him, social justice is a core part of Islamic ethics, and helping the poor is not charity—it’s an act of restoring balance to what has been disrupted.

Poverty is not merely a condition of empty pockets—it is the silent erosion of hope, the quiet theft of potential, and the loud failure of systems designed to serve the few over the many. It does not arise in a vacuum; it is crafted and sustained by policy choices, by economic models that reward accumulation over fairness, and by a lack of political courage to challenge entrenched inequality. If we wish to defeat poverty, we must stop treating it as a charity case and start treating it as a matter of justice.

The true measure of a nation’s greatness lies not in the height of its skyscrapers, but in the dignity it affords its poorest citizens. A society that lifts its most vulnerable is one that lifts itself. Ending poverty is not an act of benevolence—it is a statement of who we are and what we value. The poor are not asking for pity; they are asking for fairness, for access, and for the basic tools to shape their own futures.

As long as poverty persists, no one can truly be free. Our humanity is incomplete when others are left behind. We must choose a future where opportunity is not a luxury for the few, but a right for all. To end poverty is not a dream—it is a decision. And it is one we must make together.

And as the curtain falls, Phil Collins’ Another Day in Paradise plays softly—urging us, in quiet defiance, to truly see those the world forgets:

She calls out to the man on the street

"Sir, can you help me?

It′s cold, and I've nowhere to sleep

Is there somewhere, you can tell me?"

He walks on, doesn′t look back

He pretends he can't hear her

Starts to whistle as he crosses the street

Seems embarrassed to be there

[Part 7]

[Part 1]

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