IN TERMS OF ISLAMIC ARCHEOLOGY

Bentar Gate

Viewed in terms of islamic archeology , there are two forms of the gate, the temple gate called the Bentar Temple and the Kori Great (Paduraksa). Called the Bentar Temple because the temple resembles the cleaved and it is not a roof, while the so-called Kori Great have a roof. The placement of the two forms of the door is usually distinguished: the Bentar Temple is usually on the front, while the Kori Great placed in the middle. Examples of these doors can be encountered in the tomb complex Sendang Duwur. Though usually the doors of the yard there is a lot of temple. From this fact it can be concluded that the  Sunan Sendang Duwur in conveying the teachings of Islam are not directly opposed to culture or religion which embraced much of the day (hindu). But with a little mix up building styles so that people feel familiar and do not hesitate to enter it.

Kori Agung (Paduraksa)

Of data and facts on the ground, the general conclusion appears that these sites are found in the tomb of Sunan Giri, Sunan Drajat, Sunan Sendang Duwur, and Sunan Bonang is the site of the assimilative influence of Hindu culture. Essentially, these sites have a lot of a similarity with the Hindu temple sites Panataran and other Hindu temples. Naming of cultural artifacts and some places in these sunan sites are also an assimilative and cultural artifacts and the names of the hindu culture and Hindu names, such as name Prapen ( location Sunan Prapen-son-Sunan Giri-lived), elements of Linga (Hindu temple artifacts that symbolize the God Kama in the Sunan Bonang site).

The review in this study is not aimed at the realization of describing the similarities between the sites of cultural artifacts Islam with Hindu sites. The discussion in this paper is more focused on the search for answers to why there is cultural assimilation between Islam and Hinduism? Why are people so intense 15-16 century attention to aesthetic nuances. The search for the answer based on the theoretical framework of cultural and literary writers understood. The word of syncretism actually means mixing between Islam with elements of seashell or other religious elements in a way that is not genuine and a little forced. "Syncretism" can be interpreted taunts that Islam is no longer pure, because it is mixed with elements of other cultures or religions. In this paper, the word of syncretism further will be replaced with the word equation, because it seems more sensible and not a negative impression.

However, in other more modern studies mainly rely on Postmodernism looked syncretism with more subtle and wise. Akbar S Ahmed (in Islamic and Postmodernism), showing the relationship of Islam with the local culture is no longer regarded as a defeat and destruction of the substance of Islam, but is considered as enrichment of diversity in the expression of Islam. Islam by Ahmed is a universal element, but also very accommodating. Equation of Islam sites with the Hindu sites in the above statement, reflected from the complex structure of the building site. According Kasdi (2001) Panataran Temples and other Hindu sites, have similarities with the structure of Islamic Pasisiran sites. These equations appear in the pattern structure consisting of three parts, namely;

1. A place of worship or places of religious (temples or mosques), 
2. Tomb or grave religious, 
3. Tomb or funeral figure who holds an important role and power of his day (Sunan or king),
4. Chosen the highest place or mountain as a site,
5. Equation of relief and religious symbols in the site.