Muslim shrine (mazar) is located on the northwestern suburbs of Bukhara.  The complex of buildings built here in the 15th – 16th centuries includes ziyarat-khana (room for the ritual ziyara), chilla-khana (room for forty-day retreats), gur-khana with imaginary Ayyub tomb, a sacred well (chashma, bulak) with fresh water, probably spring by origin.  According to the local legend, the water cures skin diseases. Around the complex until recently there has been a large cemetery.

According to the results of archeological and architectural studies and majolica dedicatory inscriptions, the bulk of the complex was built in 1383 by the efforts of the emir of Hajjaj, renovated and completed during the reign of Shaybanid Abdallah-khan II (1583-1598).

On the imaginary grave of Ayyub there is wooden board (68×157 cm) installed with a text containing  the fragment of the Koran (Baqara, 256-257) and the legendary story of the arrival of Ayyub  to Bukhara (see below). However, when specifying the burial palace of Ayyub the opinions of the various Muslim authors do not coincide. Some of them (Ibn al-Kilab, al-Nawawi) called the village Hauran, others (al-Mas’udi, Yakut ) call  the village of Nawa, both of these localities are near Damascus, and thence the “grave” of Ayyub there,  as expected, is associated with water sources. In some of tafsirs, Arabic and Persian tales about the prophets (e.g., al-Tabari, al-Nisaburi) there is found a vague mention of the fact that a prophet (according to other sources – the Banu Isra’il) visited Bukhara and bless its people.  At the end of 9th century Mavarannahr muhaddists (in particular, al-Gunjar) already claim that this was a prophet Ayyub and his tomb is located in Bukhara. Perhaps this version was based on local oral tradition and was part of the justification and legalization of the status of Bukhara as the “promised and blessed city”, “Dome of Islam”. The appearance of “third- grave of Ayyub” in Bukhara, is also associated with the islamization of the pre-Islamic places of worship, which in this case is simplified by legal (Koranic) status of Ayyub.

The present day mazar of Chashma-yi Ayyub remains one of the most respected places in Bukhara. Coming to ziyarat from all Central Asia, people for sure gain water , still considered to be curative, and will certainly make a ritual round (tavvaf) around the “grave ” of the prophet Ayyub; pilgrims throw grains of rice, wheat stalks, rayhan (basil) on the funeral facility (sagal). Outside the building at the protrusion of the mikhrab niches are people praying. In short, the rite of worship retains traces of the past.

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