In a rare moment of blunt introspection, the Chief Imam of Liberia, Sheikh Ali Krayee, has placed the burden of the Muslim community's long-standing struggle for national holiday recognition squarely on internal divisions, warning that tribalism and disunity are eroding both religious cohesion and political influence.
Delivering his End-of-Ramadan message on March 20 in Monrovia, the Chief Imam offered a sweeping critique of the Muslim community's leadership, priorities, and internal dynamics--arguing that decades of advocacy for the recognition of Eid al-Fitr and Eid al-Adha have been undermined less by government resistance and more by fragmentation within the community itself.
Muslims in Liberia, estimated at just over 12 percent of the population, have for decades sought official recognition of their major religious holidays--rights already granted in several West African countries. The demand, often framed as a matter of religious inclusion and equality, has resurfaced under successive administrations, including that of Joseph Nyuma Boakai, with a bill currently before the Senate.
Yet despite periodic momentum, the effort has repeatedly stalled.
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For Sheikh Krayee, the explanation is not external opposition alone--but a deeper, systemic failure within.
"We cannot definitively answer whether past leaders had interest or not," he said. "But if they had no interest, then we must ask ourselves why. And the answer is us--the Muslims."
His remarks point to a critical paradox--a community with political presence and historical opportunity yet lacking unified advocacy.
Tribalism vs. Religion: A Crisis of Identity
At the core of the Imam's argument is a stark assertion--that tribal identity has overtaken religious unity among Liberian Muslims.
"In this country, there are three things that are a priority to Muslims--personal interest, tribalism, and politics. Islam is not one of the three," he declared.
This critique is particularly significant in Liberia's multi-ethnic Muslim landscape, where communities such as Mandingo, Vai, Mende, Gbandi, and others often maintain distinct social and religious networks.
According to the Chief Imam, even mosques--symbols of unity in Islam--have not escaped this fragmentation.
"We still have Mende mosques, Vai mosques, Mandingo mosques. How can you have a mosque divided along ethnic lines and expect people to respect you?"
Such divisions, he argues, weaken collective bargaining power and dilute the community's voice in national policy debates.
Beyond institutional fragmentation, Sheikh Krayee's leadership itself has become a focal point of controversy--particularly due to his ethnic identity.
As a member of the Krahn ethnic group, his position as Chief Imam has reportedly faced resistance from segments of the Mandingo community, which constitutes the majority of Muslims in Liberia.
This tension reflects a deeper struggle over representation and authority within the Muslim community--where ethnic demographics often intersect with religious leadership structures.
Observers say that in many Muslim-majority communities, leadership is traditionally influenced by dominant ethnic groups. In Liberia's case, this dynamic has created friction, with some questioning whether a non-Mandingo leader can legitimately represent the broader Muslim population.
However, Sheikh Krayee's stance challenges that notion, emphasizing religious unity over ethnic hierarchy.
"Anyone who invites people to tribalism is not one of us... Tribalism is the disease we must fight."
His position reframes the debate--not as a question of who should lead, but how leadership should transcend ethnic boundaries.
The Chief Imam also situates the current struggle within Liberia's recent history, particularly the period surrounding the Accra Comprehensive Peace Agreement.
He noted that Muslims were present and active during the civil war and subsequent peace negotiations--yet failed to advance the issue of religious recognition at critical moments.
"Everything was on the table, except the holiday question."
This historical reflection underscores a pattern of missed opportunities, even during transitional governments where Muslims held influential positions.
Imams Are Beggars
Sheikh Krayee's critique extends beyond politics into the socio-economic conditions of Muslim leadership.
He painted a stark picture of imams struggling to survive, often relying on handouts from politicians--an image he described as both humiliating and symptomatic of deeper neglect.
"As we speak, the imams in this country are all beggars."
This, he argues, reflects a failure of internal support systems, particularly the underutilization of zakat (charitable giving), which is meant to sustain religious institutions and leaders.
The implication is clear--a community that cannot sustain its own leadership may struggle to command national respect or influence policy outcomes.
While the debate over holidays may appear symbolic, the Chief Imam emphasized its practical implications--especially for Muslim students.
Without official recognition of Eid holidays, students are often forced to choose between attending school and fulfilling religious obligations.
"This whole holiday question is about our students."
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In this sense, the issue becomes one of educational equity and religious freedom--raising broader questions about inclusivity in Liberia's national calendar.
Despite his sharp criticism, Sheikh Krayee's message was ultimately one of hope--anchored in the belief that change is possible through collective action.
"The day the holiday becomes a priority, the next Eid will be a holiday--no matter who likes it or not."
His call for unity is both a moral appeal and a strategic directive--without cohesion, the Muslim community risks continued marginalization; with it, they could transform their political leverage.
The Chief Imam's remarks arrive at a critical juncture--not only for Muslims but for Liberia's broader commitment to religious diversity and inclusion.
As the Senate deliberates on the holiday bill, the outcome may depend as much on internal Muslim unity as on political will.
Sheikh Krayee, for now, has shifted the narrative--from one of external denial to internal accountability.
In doing so, he has sparked a necessary, if uncomfortable, conversation about identity, leadership, and the future of Islam in Liberia.
"Allah will never change the condition of a people until they change themselves."
For Liberian Muslims, that change may begin within.
