I can't see any text in your message to translate. It only says "Forgotten, as if you never were." If you meant to paste a passage from an Islamic book in English, please send it and I'll translate it into Hausa.

Forgotten, as if you never were.

Kamar mutuwar tsuntsu mai tsanani, kamar cocin da aka watsar, za a manta da kai, kamar soyayyar da ta shude da fure a cikin dare ... a manta da ita idan an manta da ni! (Mahmoud Darwish, Forgotten As If You Never Were25)

Like a bird’s violent death like an abandoned church you’ll be forgotten, like a passing love and a rose in the night ... forgotten when I’m forgotten! (Mahmoud Darwish, Forgotten As If You Never Were25)

‘Tauhidin hamada’ da kuma gidajen ibada na hamada a zamanin Late Antiquity Falasdinu, Masar da Siriya sun taka muhimmiyar rawa a cikin al'ummomin Gabas ta Tsakiya, kuma ana amincewa da 'Desert Fathers' a yau a matsayin manyan mutane a tarihin tauhidin Kiristanci, ruhaniya da ci gaban koyarwa (Binns 1994). Idan garuruwan Bahar Rum na Caesarea Maritima da Gaza, tare da malamansu, dakunan karatunsu da masana ilimi da aka sani, sun wakilci Palaestina ta hankali, to al'adun gidajen ibada na Palaestina sun wakilci Falasdinu ta zuciya. Na ƙarshen ya yi tasiri sosai a kan al'adun gidajen ibada na duniya na Kiristanci da Musulunci da kuma tasavvufi na addini gabaɗaya. A cewar al'adar Musulunci, Annabi Muhammad ﷺ ya haɗu da malamin addini Bahirah (Sergius) a ɗaya daga cikin gidajen ibadar Kiristoci a garin Bosra da ke yankin Hauran, wanda a lokacin ya kasance wani muhimmin ɓangare na Palaestina Secunda.

‘Desert theology’ and the monasteries of the desert of Late Antiquity Palestine, Egypt and Syria played an influential role in Near Eastern societies, and the ‘Desert Fathers’ are widely acknowledged today as key figures in the history of Christian theology, spirituality and doctrinal developments (Binns 1994). If the Mediterranean cities of Caesarea Maritima and Gaza, with their renowned scholars, libraries and intellectuals, represented Palaestina of the mind, the monastic traditions of Palaestina represented Palestine of the heart. The latter had a huge impact on the worldwide monastic traditions of both Christianity and Islam and religious mysticism in general. According to Muslim tradition, the Prophet Muhammad met the monk Bahirah (Sergius) in one of the Christian monasteries in the town of Bosra in the Hauran region, then an integral part of Palaestina Secunda.

A cikin "Falasdinu Uku", Larabawan Kiristoci na Gassaniyawa galibi sun bi akidar monofisitanci. Idan Gaza na Tsakiyar Zamani na Ƙarshe, tare da Makarantar Balaga ta Gargajiya, ta zama cibiya sananniya ga falsafa, balaga, wasan kwaikwayo da shari'a, yankin Gaza ya kuma shahara saboda salon rayuwar zuhudu na musamman.

In the ‘Three Palestines’, Ghassanid Arab Christians belonged largely to monophysitism. If Gaza of Late Antiquity, with its classicising Rhetorical School, became a famous centre for philosophy, rhetoric, drama and law, the region of Gaza also became renowned for its distinct monastic tradition.

Lallai, ɗaya daga cikin manyan babi masu ban mamaki a tarihin Falasɗinu a zamanin ƙarshen Zamanin Dā shi ne al'adar zuhudu da gadon zuhudu na Gaza.

Indeed, one of the most spectacular chapters in the history of Late Antiquity Palestine was the monastic culture and monastic legacy of Gaza.

Wata al'umma ta masu zuhudu na ilimi ta bunkasa a yankin Gaza a lardin Palaestina Prima daga karni na 4 zuwa na 7, inda ta samar da wata irin tafarkin zuhudu na Falasdinawa mai banbanci, wanda rikice-rikicen ilimi game da Kristologiya na karni na 5 da na 6 suka tsara, kuma ta samar da arziki mai yawa na ayyukan adabi, wanda za a iya kira da 'Makarantar Zuhudu ta Gaza' (Bitton-Ashkelony da Kofsky, 2006).26

An intellectual monastic community flourished in the region of Gaza in Palaestina Prima from the 4th to the 7th century, creating a distinct Palestinian monastic tradition, shaped by the Christological intellectual battles of the 5th and 6th centuries, and producing a wealth of literary works which might be termed the ‘Monastic School of Gaza’ (Bitton-Ashkelony and Kofsky 2006).26

Ƙarnin farko na Kiristanci ya samar da rayuwar zuhudu a hamadun Masar da Falasdin a lokaci guda, kusan a ƙarni na 3 miladiyya. Shahararrun ci gaban zuhudu a yankin Gaza suna da alaƙa sosai da gogewar Falasdin da ta Masar (Hevelone-Harper 2005: ix). Duk da haka, a ƙarni na 4 Falasdin baki ɗaya ta maye gurbin Masar a matsayin cibiyar zuhudun hamada. Tsakanin ƙarni na 4 da farkon ƙarni na 7, Falasdin, musamman yankunan Gaza da gabashin Urushalima masu ɗan bushewa – waɗanda aka sani da ‘hamadar Urushalima’ – an ‘mayar da su birni’, kuma sun zama cibiyar motsin zuhudun Kiristoci na duniya.

The earliest known Christian monasticism appeared simultaneously in the deserts of Egypt and Palestine around the 3rd century AD. The famous monastic developments of the Gaza region were intimately connected to both the Palestinian and the Egyptian experiences (Hevelone-Harper 2005: ix). However, by the 4th century greater Palestine effectively replaced Egypt as the centre of desert monasticism. Between the 4th and early 7th centuries Palestine, and in particular the two semi-arid regions of Gaza and east Jerusalem – which became known as the ‘desert of Jerusalem’ – was ‘converted into a city’ and became the centre of the global Christian monastic movement.

Shahararrun Uwaye da Ubannin Hamada28 mazauna hamada ne, Kiristoci masu ibada, da rahibai da malamai waɗanda suka yi tasiri mai girma wajen bunƙasar Kiristanci da rayuwar zuhudu ta Kirista a duniya baki ɗaya. Gidajen zuhudun Falasɗinu sun kasance cibiyar adana ilimi da samar da ilimi, tun daga adana fasahar yin ruwan inabi ta dā (na barasar Palaestini) zuwa kwafi da adana tsoffin rubuce-rubuce.

The legendary Desert Fathers and Desert Mothers27 were Christian hermits, monks and nuns who had a major influence on the development of Christianity and Christian monasticism worldwide. The monasteries of Palestine were a centre for knowledge preservation and knowledge production, from the preservation of the ancient technology of wine-making (of Palaestini liquors) to the copying and archiving of ancient manuscripts.

Duk da cewa fasahar kwafin littattafai da yaɗuwarsu sun bunƙasa sosai a ƙarƙashin Musulunci, ba a san abubuwa da yawa ba game da yadda falsafar zuciya ta Musulunci da zuhudun Sufaye suka sami tasiri kai tsaye da kai-tsaye daga tsaunin hamada na Masar da yankin Falasɗinu mai girma. Duk da haka, ilimin zuciya ko fahimtar ciki a cikin rayuwar sufaye na Kiristanci ya yi daidai da ‘Ilm al-Ghayb, ko ‘Ilm al-Batin – ilimin abin ɓoye, ɓoyayyen gaskiya ko gaskiyar ciki – a cikin Sufancin Musulunci, wanda asalin wahayinsa ya bayyana a cikin Alƙur'ani mai girma (4: 34, 11:49, 12: 52, 12:102, 25:4‒6). Yayin da Origenism da birane masu buɗe ido a bakin tekun Bahar Rum irin su Caesarea Maritima, Gaza, Alexandria da Antioch suka samar da tushen ilimi, bayani, tunani da hankali irin na al'adun Girka da Roma ga farkon Kiristanci, kaɗaici, talauci, tsananin zuhudu, shiru na ciki da ‘addu'ar zuciya’ (addu'ar Yesu).

While the art of copying and wide circulation of manuscripts developed considerably under Islam, little is known about the ways in which Muslim philosophies of the heart and Sufi asceticism were directly and indirectly influenced by the desert mysticism of Egypt and greater Palestine. However, the knowledge of the heart or inner insight into Christian monasticism corresponds to ‘Ilm al-Ghayb, or ‘Ilm al-Batin – knowledge of the concealed, hidden or inner truth – in Sufi Islam, whose original inspiration appears in the holy Quran (4: 34, 11:49, 12: 52, 12:102, 25:4‒6). While Origenism and outward-looking Mediterranean cities such as Caesarea Maritima, Gaza, Alexandria and Antioch provided the classicising intellectual, rhetorical, speculative and rational underpinnings for early Christianity, the solitude, poverty, austerity, interior silence and ‘prayer of the heart’ (the Jesus Prayer)

na al'ummomin sufaye na Masar, yankin Gaza da Falasdinu baki ɗaya sun zama birnin zuciya. Wannan ƙungiyar sufaye ta Falasdinu ta haɗa rayuwar Yesu da rayuwa mai sauƙi da keɓewa, wadda ta haɗa da azumi, horon kai da ayyukan ruhaniya. Sama da duka, a cikin zuciyar wannan rayuwar sufaye ta Falasdinu mai sauƙi da "gudun duniya zuwa hamada", akwai sha'awar nisantar mulki da addini mai tsari, da kuma girmamawar da ke ƙaruwa a cikin hukumar coci ta hukuma mai zama a birane.

of the monastic communities of Egypt, the Gaza region and greater Palestine became the city of the heart. This Palestinian monastic movement combined the way of life of Jesus with a modest and secluded life which included fasts, mortifications and spiritual activities. Above all, at the heart of this Palestine monastic life of simplicity and ‘desert escapism’ was the desire to shun power and organised religion, and the growing hierarchy of the official, urban-based church.

Al'ummomin zuhudu na Kiristoci na farko a Falasdinu sun kafa al'ummomi masu cin gashin kansu, masu daidaito, inda akwai abba ('ubana' a cikin Aramaic na Siriya da kuma cikin Larabci na Alƙur'ani) da kuma amma (uwa) da ke kula da jin daɗin ruhaniya da na zamantakewa na mabiyansu maza da mata. Kalmar Ingilishi Abbot (daidai da ita a mace ita ce Abbess), ma'ana uba, take ne na coci da aka bai wa shugaban gidan ibada a al'adun Kiristanci daban-daban. Kalmar kanta ta samo asali ne daga abba na Aramaic na Siriya, wanda ya dogara ne akan wannan al'adar Monophysite ta Aramaic ta Siriya a Falasdinu ta Byzantine. Wannan take ya yaɗu nan da nan kuma aka karɓe shi a dukkan harsuna a matsayin sunan shugaban gidan ibada.

The early Christian monastic communities in Palestine established autonomous egalitarian communities with an abba (‘my father’ in both Syriac Aramaic and Quranic Arabic) and an amma (mother) in charge of the spiritual and social welfare of their monks and nuns. The English term Abbot (its female equivalent is Abbess), meaning father, is an ecclesiastical title given to the head of a monastery in various Christian traditions. The term itself is derived from the Syriac Aramaic abba, which is based on this Syriac Aramaic Monophysite tradition of Byzantine Palestine. The title soon became generally accepted in all languages as the designation of the head of a monastery.

A ƙarshen ƙarni na 4, akwai gidajen ibada na zuhudu da yawansu ya kai dubbai a Falasdinu. Zuhudun hamada na Falasdinu ya canja daga ƙaurace wa duniya zuwa shiga cikin al'umma da aikin hannu da taimako ga jama'a. An kafa gidajen ibada da yawa na maza da mata a yankin Gaza, Betlehem, Urushalima, Eleutheropolis (Beit Jibrin), Nazarat da Galili, tare da asibitoci da makarantu a kusa da su don kula da marasa lafiya da yi wa al'ummomin yankin hidima. Koyarwar zamantakewa da ɗabi'un waɗannan al'ummomin zuhudu na farko masu daidaito sun ci gaba da kasancewa a tiyolojin Kiristocin Falasdinu na zamani. Sai dai, tsarin tunaninsu na zato da rayuwarsu ta nesa da duniya sun ba da hanya ga tiyolojin da ke shiga cikin al'amura kuma ana aiwatar da ita.

By the end of the 4th century there were dozens of monasteries with thousands of monks in Palestine. Palestine desert monasticism evolved from detachment from the world to social and practical engagement with society. Numerous Palestinian monasteries of monks and nuns were established in Gaza region, Bethlehem, Jerusalem, Eleutheropolis (Beit Jibrin), Nazareth and the Galilee with adjacent hospitals and schools to care for the sick and serve their local communities. The social teaching and ethics of these early egalitarian monastic communities survived in modern Palestinian Christian theology. However, their speculative approach and detached way of life gave way to a more engaged and applied theology.

Wannan ya kafa tushen tiyolojin 'yantar da al'umma ta Falasdinawa ta zamani, wadda ke nuna fifiko ga talakawa da waɗanda aka yi wa nisa a cikin al'umma, kuma tana gwagwarmaya da mulkin mallakar mazauna na Zionist da mamayar Falasdinu (Masalha da Isherwood 2014). Koyarwarsu ta zamantakewa ta kuma haifar da akidun da majami'un Kiristoci masu himma a Falasdinu suka kafa game da al'amuran adalcin zamantakewa, talauci da arziki, tsare-tsaren tattalin arziki da na zamantakewa, da rawar da gwamnati ke takawa.

This formed the basis of modern contextualised Palestinian liberation theology with its preference for the poor, marginalised subaltern and its struggle against Zionist settler-colonialism and the occupation of Palestine (Masalha and Isherwood 2014). Their social teaching also gave rise to the doctrines developed by the more engaged Christian churches of Palestine on matters of social justice, poverty and wealth, economic and social organisations and the role of the state.

A Falasdinu, gidajen ibada na mabiya addini sun bunkasa zuwa nau'i biyu daban-daban: 'gidan zuhudu na masu ibada su kadai', wato lauras (Girkanci: lavra), da 'gidan zuhudu na al'umma na malamai' (coenobium28). Lauras na farko an kafa su ne a Falasdinu, kuma kalmar Girkanci Λαύρα (Girkanci: hanya29), wacce ke nufin gungun kogo ko dakuna da masu zuhudu ke amfani da su domin keɓe kansu, tare da coci a matsayin cibiyar taruwarsu ta mako-mako, an yi amfani da ita musamman tun karni na 5 ga al'ummomin zuhudu masu rabin keɓewa a Falasdinu, a abin da aka sani da 'hamadar Urushalima', inda dubban masu zuhudu da malamai suka zauna, kuma aka kafa dubun-dubatar lauras da gidajen zuhudu na al'umma.

In Palestine monasteries evolved into two distinct types: ‘monastery of hermits’, or lauras (Greek: lavra), and ‘communal monastery of monks’ (coenobium28). The first lauras were founded in Palestine and the Greek term Λαύρα (Greek: path29), which referred to the cluster of caves or cells used by the hermits for seclusion, with a church as their weekly meeting centre, was specifically employed from the 5th century for the Palestine semi-hermitical monastic communities in what became known as the ‘desert of Jerusalem’, where thousands of hermits and monks lived and dozens of lauras and communal monasteries were established.

Ƙasar Byzantium ta goyi bayan rayuwar zuhudu a hamada da falsafar zuciya mai haske, wanda hakan ya sa gidajen ibada na zuhudu suka yawaita a fadin Falasdinu baki ɗaya (Palaestina Prima, Palaestina Secunda da Palaestina Salutaris).

Supported by the Byzantine state, desert monasticism and enlightened philosophies of the heart encouraged the proliferation of monasteries across greater Palestine (Palaestina Prima, Palaestina Secunda and Palaestina Salutaris).

A cikin Byzantine na Kiristoci, Sinai, Nagab (Negev), yankin Nabatean da arewacin Larabawa (tsohuwar lardin Roman Provincia Arabia) duk suna cikin Palaestina Salutaris (Ward 2008: 69). An gina gidan ibada na St Catherine tsakanin 548 zuwa 565 a matsayin gidan ibada na Palaestina Salutaris, wanda aka keɓe ga Saint Catherine ta Alexandria. Gidan ibadar Saint Catherine yana a gindin Dutsen Sinai, wanda aka ambata a cikin Alƙur'ani (Suratul Tur, Babi na 52, Ayoyi 1–28). Ga masu sauraro na yankin a ƙarni na 6 da na 7, Palaestina Salutaris, Sinai da arewacin Larabawa suna da alaƙar ƙasa kuma an haɗa su a ƙarƙashin mulki ɗaya.

Crucially under the Christian Byzantines Sinai, the Nagab (Negev), the Nabataean region and northern Arabia (former Roman Provincia Arabia) were all part of Palaestina Salutaris (Ward 2008: 69). The monastery of St Catherine was built between 548 and 565 as a Palaestina Salutaris monastery dedicated to Saint Catherine of Alexandria. Saint Catherine’s monastery lies at the foot of Mount Sinai, which was mentioned in the Quran (Surah al-Tur, Chapter 52, Verses 1–28). For local audiences in the 6th and 7th centuries, Palaestina Salutaris, Sinai and northern Arabia were geographically linked and administratively united.

Gidajen ibada na hamada a Urushalima sun haɓaka wani babban tsari na rijiyoyin ajiyar ruwa da aka gina domin tattara da adana ruwan sama, kuma, kamar Larabawan Nabatea kafin su, sun shahara da babbar ƙwarewarsu wajen gina hanyoyin tattara ruwa masu inganci a yanayi mai bushewa da ƙarancin ruwa.

The Jerusalem desert monasteries developed an extensive system of cisterns built to catch and store rainwater, and, like the Nabataean Arabs before them, they became known for their great ability in constructing efficient water collecting methods in the semi-arid and barren environment.

Majami'u na Palaestina Prima sun haɗa da sanannen Gidan Ibada na Euthemius wanda aka kafa a shekara ta 428 a gabashin Urushalima, aka kuma sanya masa sunan wani malamin addini ɗan Armenia mai suna Euthemius (377‒475), wanda ɗaya ne daga cikin waɗanda suka kafa tsarin rayuwar zuhudu a 'hamadar Urushalima' a Falasdinu ta Byzantine, inda Kiristoci suka fi yawa. Gidan Ibada na Euthemius zai kuma taka muhimmiyar rawa wajen juya kabilun Larabawa da suka zauna a Palaestina Prima a ƙarni na 4 da na 5 zuwa Kiristanci (duba babi na biyar). Wurin ya ci gaba da aiki a matsayin babban gidan ibadar Kiristoci tsawon ƙarnuka a ƙarƙashin mulkin Musulmi, sannan Crusaders na Latin suka faɗaɗa shi a ƙarni na 12. An watsar da gidan ibadar bayan korar Crusaders daga Urushalima a ƙarshen ƙarni na 12, kuma daga ƙarni na 13 wurin ya fara aiki a matsayin babban masaukin 'yan kasuwa na Falasdinu, al-Khan al-Ahmar ('Masauki Ja'), a kan hanyar kasuwanci ta Urushalima‒Jericho, har zuwa lokacin da aka yi watsi da shi gaba ɗaya a wani lokaci a zamanin Ottoman. Wani masaukin 'yan kasuwa na Ottoman na ƙarni na 16 da ke kusa, shi ma mai suna al-Khan al-Ahmar, an gina shi don ya ba da mafaka ga ayarin 'yan kasuwa.

The numerous monasteries of Palaestina Prima included the famous Euthemius Monastery which was established in 428 to the east of Jerusalem and named after the Armenian monk Euthemius (377‒475), who was one of the founders of the ‘Jerusalem desert’ monasticism of Christian-majority Byzantine Palestine. The monastery of Euthemius would also play an important role in converting to Christianity the Arab tribes that had settled in Palaestina Prima in the 4th and 5th centuries (see chapter five). The site continued to function as a major Christian monastery for centuries under Muslim rule and the Latin Crusaders expanded it further in the 12th century. The monastery was abandoned after the expulsion of the Crusaders from Jerusalem in the late 12th century, and beginning in the 13th century the site began to function as a major Palestinian caravanserai, al-Khan al-Ahmar (the ‘Red Inn’), on the Jerusalem‒Jericho trade road, until its final desertion at some point during the Ottoman period. A nearby 16th century Ottoman caravanserai, also named al-Khan al-Ahmar, was built to shelter caravans of traders.

Yawancin gidajen ibada na Byzantine a Falasdinu sun ci gaba da bunƙasa bayan mamayar Larabawa Musulmi ta Falasdinu a shekarun 630. Gidan ibada na Mar Saba yana kudancin Urushalima, a Yammacin Kogin Jordan. Ya canza daga Laura zuwa gidan ibada na al'umma kuma yana ci gaba da aiki har yau. An kafa shi a Palaestina Prima a shekara ta 484, kuma an keɓe shi ga Saint Sabbas Mai Tsarki (439–532),30

Many Byzantine Palestinian monasteries continued to flourish after the Arab Islamic conquest of Palestine in the 630s. Mar Saba’s Monastery is located south of Jerusalem in the West Bank. It evolved from a Laura to a communal monastery and continues to function today. Founded in Palaestina Prima in 484, it is dedicated to Saint Sabbas the Sanctified (439–532),30

wani ‘shugaba na rayuwar zuhudu ta Falasdinawa’ wanda tasirinsa a matsayinsa na wanda ya kafa shi kuma shugaban gidan ibada ya ci gaba da kasancewa tun karni na 5 har zuwa yau (Patrich 1995). Sabbas ya kasance wani malamin addinin Girka dan asalin Cappadocia kuma firist wanda ya shafe mafi yawan rayuwarsa a Palaestina Prima, kuma ya rubuta littafin farko na dokokin ayyukan coci a rayuwar zuhudu, wato ‘Jerusalem Typikon’, littafin zuhudu da aka rubuta don tsara rayuwa a gidajen ibada da kuma jagorantar dukkan gidajen ibada na Byzantine. Wani sanannen gidan ibada a Palaestina Prima shi ne na Saint Hilarion, wanda yake a yankin Gaza na yau kuma aka keɓe shi ga Saint Hilarion (291–371). Hilarion, wani shahararren Desert Father, an haife shi a Thabatha, wanda a lokacin yana da nisan mil 5 kudu da birnin Gaza, a lardin Romawa na Syria-Palaestina. Bayan ya shafe shekara ashirin da biyu a jeji, wannan mai zuhudu na Falasdinu ya shahara a ko'ina cikin Syria-Palaestina da ma bayanta, kuma mutane masu neman taimako suka fara ziyartar mazauninsa kusa da Gaza suna neman albarkarsa da taimakonsa.

a ‘leader of Palestinian monasticism’ whose impact as founder and abbot has endured from the 5th century to the present (Patrich 1995). Sabbas was a Cappadacian-born Greek monk and priest who lived most of his life in Palaestina Prima and composed the first monastic rule of church services, ‘the Jerusalem Typikon’, a monastic book to regulate life in monasteries and for guidance of all the Byzantine monasteries. Another famous monastery in Palaestina Prima was Saint Hilarion’s, located in today’s Gaza Strip and dedicated to Saint Hilarion (291–371). A legendary Desert Father, Hilarion was born in Thabatha, then 5 miles south of Gaza city, in the Roman province of Syria-Palaestina. After he had lived in the wilderness for twenty-two years, this hermit of Palestine became famous throughout Syria-Palaestina and beyond and petitioners started to visit his abode near Gaza seeking his blessing and help.

Life na Sabbas an rubuta shi ne ta ɗaya daga cikin almajiransa, Cyril na Scythopolis (525‒559) (Beisan na yau) a Palaestina Secunda; wanda kuma aka sani da Cyrillus Scythopolitanus, ya kasance wani malamin addinin Kirista kuma marubucin tarihin rayuwar zuhudu a Falasdinu a farkon zamanin Kiristanci (Kazhdan 1991). An ɗauki gawarwakin Sabbas a hannun 'yan Crusade na Latin a ƙarni na 12, kuma sun zauna a Italiya har Paparoma Paul VI ya mayar da su zuwa gidan zuhudu na Falasdinu a shekarar 1965 a matsayin alamar kyakkyawar niyya ga Cocin Orthodox. Mar Saba a yanzu UNESCO tana duba yiwuwar sanya shi cikin Wuraren Gādo na Duniya). Gidajen zuhudu da yawa sun bar alamarsu a kan yanayin ƙasar Falasdinu.

Sabbas’ Life was written by one of his disciples, Cyril of Scythopolis (525‒559) (modern Beisan) in Palaestina Secunda; also known as Cyrillus Scythopolitanus, he was a Christian monk and historian of monastic life in Palestine in the early years of Christianity (Kazhdan 1991). Sabbas’ relics were taken by the Latin Crusaders in the 12th century and remained in Italy until Pope Paul VI returned them to the Palestinian monastery in 1965 as a gesture of goodwill towards the Orthodox Church. Mar Saba is currently being considered by UNESCO as a World Heritage Site).31 The numerous monasteries have left their mark on the landscape of Palestine.

Sun kuma tsira a cikin ƙwaƙwalwar al'ummar Falasɗinawa da kuma wasu daga cikin sunayen wurare na zamani a Larabcin Falasɗinawa waɗanda suka fara da kalmar Deir (Gidan ibada/Gidan zuhudu), duk da cewa kalmar Larabci deir (pl. diyar) na nufin gida kuma.

They have also survived in Palestinian social memory and in some of the modern Palestinian Arabic toponyms which begin with the word Deir (Monastery), although the Arabic word deir (pl. diyar) also means house.

A yau kufayen Euthemius sun kasance a cikin matsugunin mulkin mallaka na Isra'ila na Ma'alie Adumim a Yammacin Kogin Jordan. An kiyaye tunawa da wannan masaukin matafiya na Falasdinawa a cikin sunan wani ƙaramin ƙauyen Bedouin na Falasdinawa, al-Khan al-Ahmar, wanda ke tsakanin matsugunan mulkin mallaka na Isra'ila na Ma'alei Adumim da Kfar Adumim. Wannan ƙauyen Falasdinawa ya fuskanci barazanar rushewa daga gwamnatin Isra'ila tun shekarar 2010, a cikin shirin faɗaɗa matsugunan Isra'ilawa na yankin a Yammacin Kogin Jordan.32

Today the ruins of Euthemius Monastery are located in the Israeli colony of Ma’alie Adumim in the West Bank. The memory of the Palestinian caravanserai was preserved in the name of a small Palestinian Bedouin village, al-Khan al-Ahmar, located between the Israeli settler-colonies of Ma’alei Adumim and Kfar Adumim. This Palestinian village has been threatened with destruction by the Israeli state since 2010 in a plan to expand local Israeli settlements in the West Bank.32