Most Indonesians have a subtle answer — praying rooms, be they mosques, churches, viharas, temples, or any other places where you can convey all of your discontent. Unsurprisingly, musallas (prayer rooms) are mushrooming in shopping malls, offices, stations and other public places.

Perhaps building many musallas is aimed at anticipating whenever, and wherever, reality does not side with people, they will easily come to the places and pray.

As religion still plays a crucial role in Indonesian society, so do religious leaders. Indonesians still listen to their religious advice not only in ceremonies and rites but also in the media. Preachers appear regularly on TV, radio, and news portals. Their speeches are recorded on CDs, flash disks and even YouTube.

Religious leaders — ulema, priests, bikhu or any other preachers — occupy a special place in Indonesian society. Politicians are aware of this. Regent, governor, or presidential candidates want to appear in the media, accompanied by religious leaders. If not, they should look pious, wearing traditional black caps (kopiah) and collarless white shirts (baju koko). To show piety is a gambit that politicians must comply with, if they want to win the people’s sympathy.

As for religious leaders in this country, there are many kinds. It depends on how you categorize them and it is based on what criteria the categorization is.

On the ground of popularity, there are two groups: Popular and unpopular religious leaders. The first category is preachers who often appear in the media and public and therefore gain fame. For them, being famous is capital, which can be bargained for both to their political and financial advantage. The second category is those who avoid crowds in order to contemplate religiously and deeply. Whatever they say results from a deep exercise of the mind.

On the basis of official position, religious leaders are divided into two categories: Those who hold positions in religious organization and those who do not. Due to their influential role in the society, in the eyes of politicians, these religious leaders are important.

The formal religious leaders are invited by the politicians whenever the latter need the former’s justification and religious authority to legitimize certain political decisions. The second group comprises religious leaders who avoid any official position and are afraid of too big a responsibility. They, however, speak of the reality honestly, no matter how bitter it is, and whether or not it would please politicians.

From the perspective of politics, we can draw two categories — political and non-political religious leaders. The first groups those who easily utter verses of the Scripture to support a certain political stance or to please politicians, their counterparts.

These religious leaders often show their religious authority. And, via religious edicts, they easily brand certain products or conducts as haram (forbidden) and halal  (allowed). The second group consists of religious leaders who do not want to waste too many “sacred words”. Instead, they set virtuous conduct for the people. These leaders avoid politics and any political bargain with politicians.

From the standpoint of morality, and ethical criteria, we can perhaps also simplify two groups: Those who are dishonest and honest leaders. The first comprises religious leaders whose intention is political gain. They often maneuver when political opportunities arise.

One can perhaps say that they are opportunists, as whatever opportunity comes they seize it as quickly as they can. Then, they will exploit their popularity in the media for political bargain. The second group is made of religious leaders who tell the truth and do not seek any political reward either from politicians or society. Their honesty is demonstrated in their siding with the weak and oppressed.

You can also propose other criteria and divide religious leaders in this country, if you like. However, do not apply too strict standards, as categories may overlap each other. Be ready for religious leaders with unclear positions, which can be moved from one category to another.

Now support religious leaders who promote inter-religious dialogue but come under the threat of both hardliners and the local authority in East Java. Hail those who bravely unmask 10 dishonesties committed by the Yudhoyono government. Of course, there are religious leaders who defend the President blindly in radio and TV interviews. Do not forget those who move from one category to another, depending on which position offers more political advantages.

The writer is a lecturer of Sunan Kalijaga State Islamic University, Yogyakarta.

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