Unutilgan, go'yo sen hech qachon bo'lmagandek.

Forgotten, as if you never were.

Qushning zo‘rlik bilan o‘limi kabi, tashlab ketilgan cherkov kabi unutilasan, o‘tib ketgan sevgi va tungi atirgul kabi ... men unutilganimda unutilasan! (Mahmud Darvish, Go‘yo hech qachon bo‘lmagandek unutilasan25)

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)

"Cho'l ilohiyoti" va Late Antiquity davridagi Falastin, Misr va Suriya cho'llaridagi monastirlar Late Antiquity davrida Falastin, Misr va Suriyaning cho'llaridagi monastirlar Yaqin Sharq jamiyatlarida muhim rol o'ynadi va bugungi kunda "Cho'l otalari" nasroniy ilohiyoti, ruhiyati va doktrinaviy rivojlanish tarixidagi asosiy shaxslar sifatida keng tan olingan (Binns 1994). Agar Kesariya Maritima va G'azo kabi O'rta er dengizi shaharlari, o'zining mashhur olimlari, kutubxonalari va ziyolilari bilan, aql Falastini (Palaestina of the mind) ni ifodalagan bo'lsa, Falastinning monastir an'analari yurak Falastinini (Palestine of the heart) ifodalagan. Ikkinchisi nasroniylik va islomning jahon monastir an'analariga hamda umuman diniy tasavvufga katta ta'sir ko'rsatdi. Musulmon an'anasiga ko'ra, Payg'ambar Muhammad ﷺ Hauran mintaqasidagi Bosra shahridagi nasroniy monastirlaridan birida rohib Bahiro (Sergius) bilan uchrashgan; o'sha paytda bu shahar Palaestina Secunda ning ajralmas qismi edi.

‘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.

"Uch Falastin" ichida G'assoniy arab nasroniylari asosan monofizitlikka mansub edilar. Kech antik davrning Gaza shahri klassitsistik ritorika maktabi bilan falsafa, ritorika, drama va huquq sohalarida mashhur markazga aylangan bo'lsa, Gaza mintaqasi ham o'ziga xos rohiblik an'anasi bilan shuhrat qozongan.

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.

Late Antiquity Falastin tarixidagi eng ajoyib sahifalardan biri G'azo monastir madaniyati va monastir merosi edi.

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

Falastin Prima viloyatidagi G'azo mintaqasida IV–VII asrlarda intellektual rohibliklar jamoasi gullab-yashnadi. U o'ziga xos Falastin rohiblik an'anasini yaratdi; bu an'ana V–VI asrlardagi xristologik aqliy kurashlar ta'sirida shakllandi va uni "G'azo monastir maktabi" deb atash mumkin bo'lgan boy adabiy merosni yaratdi (Bitton-Ashkelony va Kofskiy, 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

Eng qadimgi ma'lum xristian rohbatligi taxminan miloddan avvalgi III asrda Misr va Falastin cho'llarida bir vaqtning o'zida paydo bo'lgan. G'azo mintaqasidagi mashhur rohbatlik taraqqiyoti Falastin va Misr tajribalari bilan chambarchas bog'liq edi (Hevelone-Harper 2005: ix). Biroq IV asrga kelib Buyuk Falastin amalda Misrning o'rnini egallab, cho'l rohbatligining markaziga aylandi. IV asrdan VII asrning boshigacha Falastin, xususan, yarim qurg'oqchil ikki mintaqa – G'azo va Sharqiy Quddus, ya'ni "Quddus cho'li" nomi bilan mashhur bo'lgan hudud – "shaharga aylantirildi" va butun dunyo xristian rohbatlik harakatining markaziga aylandi.

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.

Afsonaviy Sahro otalari va Sahro onalari27 Xristian zohidlari, rohiblari va rohibalari bo'lib, dunyo bo'ylab xristianlik va xristian monastirizmining rivojlanishiga katta ta'sir ko'rsatgan. Falastin monastirlari bilim saqlash va bilim yaratish markazi bo'lgan: qadimgi sharob tayyorlash texnologiyasini (Falastin sharoblari) saqlashdan tortib, qadimiy qo'lyozmalarni ko'chirish va arxivlashgacha.

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.

Kitob, Islomda ko'chirish san'ati va qo'lyozmalarning keng tarqalishi sezilarli darajada rivojlangan bo'lsa-da, Musulmon qalb falsafasi va suviy zohidligi Misr va Buyuk Falastin cho'llaridagi tasavvufdan to'g'ridan-to'g'ri va bilvosita qanday ta'sirlangani haqida kam ma'lum. Biroq, xristian monastirizmidagi qalb bilimi yoki ichki idrok Suviy Islomdagi ‘Ilm al-Ghayb yoki ‘Ilm al-Batin – yashirin, berkitilgan yoki ichki haqiqat haqidagi bilim – ga mos keladi, uning asl ilhomi esa Muqaddas Qur'onda (4:34, 11:49, 12:52, 12:102, 25:4‒6) uchraydi. Origenizm va Qaysariya Maritima, G'azo, Iskandariya hamda Antioxiya kabi tashqariga yo'naltirilgan O'rta yer dengizi shaharlari ilk xristianlik uchun klassik intellektual, ritorik, spekulyativ va ratsional asoslarni yaratgan bir paytda, yolg'izlik, faqirlik, riyozat, ichki sukunat va “qalb ibodati” (Iso duosi) ...

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)

Misr, G'azo mintaqasi va Buyuk Falastin monastir jamoalarining ko'pi yurak shahriga aylandi. Bu falastinlik monastir harakati Iso alayhissalomning hayot tarzini ortiqcha hashamsiz, chekinib yashashga, shu jumladan ro'za tutish, nafsni cheklash va ruhiy amallarga uyg'un qildi. Eng muhimi, bu sodda, "cho'l qochqinligi" ruhidagi Falastin monastir hayotining markazida hokimiyatdan va uyushgan dindan, shuningdek, shaharda joylashgan rasmiy cherkovning o'sib borayotgan ierarxiyasidan voz kechish istagi turardi.

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.

Filistondagi dastlabki xristian monastir jamoalari avtonom, tenglik asosida tashkil etilgan bo‘lib, ularda monaxlar va rohibalarning ruhiy hamda ijtimoiy farovonligi uchun mas’ul abba (suriy aramiy tilida va Qur’on arabchasida “otam”) va amma (ona) bo‘lgan. Ingliz tilidagi Abbot (ayol shakli Abbess) atamasi, “ota” degan ma’noni anglatib, turli xristian an’analarida monastir boshlig‘iga berilgan diniy unvondir. Bu atamaning o‘zi suriy aramiy tilidagi abba so‘zidan kelib chiqqan bo‘lib, u Vizantiya Filistinining suriy aramiy monofizit an’anasiga asoslangan. Keyinchalik bu unvon barcha tillarda monastir boshlig‘ini ifodalovchi umumqabul qilingan atamaga aylangan.

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.

4-asrning oxiriga kelib Falastinda minglab rohiblar yashaydigan o‘nlab monastirlar mavjud edi. Falastin cho‘l rohibligi dunyodan uzoqlashishdan jamiyatga ijtimoiy va amaliy jihatdan qo‘shilishga qarab rivojlandi. G‘azo mintaqasi, Baytlahm, Quddus, Eleuteropolis (Bayt Jibrin), Nazaret va Jalila hududlarida rohiblar va rohibalarning ko‘plab falastinlik monastirlari tashkil etildi; ularning yonida bemorlarni parvarish qilish va mahalliy jamoalarga xizmat qilish uchun kasalxonalar va maktablar ham ochildi. Bu dastlabki teng huquqli monastir jamoalarining ijtimoiy ta’limoti va axloqiy qarashlari zamonaviy falastinlik xristian ilohiyotida saqlanib qoldi. Biroq ularning nazariy yondashuvi va dunyodan ajralgan turmush tarzi o‘rnini yanada faol va amaliy ilohiyot egalladi.

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.

Bu modern kontekstlashtirilgan Falastin ozodlik ilohiyotining asosini tashkil etdi, u kambag‘allarni, chetga surilgan quyi tabaqalarni afzal ko‘radi va Zionistik joylashuvchi mustamlakachilikka hamda Falastinning bosib olinishiga qarshi kurashadi (Masalha and Isherwood 2014). Ularning ijtimoiy ta’limoti, shuningdek, Falastinning ko‘proq faol bo‘lgan nasroniy cherkovlari tomonidan ijtimoiy adolat, kambag‘allik va boylik, iqtisodiy va ijtimoiy tashkilotlar hamda davlatning roli masalalari bo‘yicha ishlab chiqilgan ta’limotlarga ham asos bo‘ldi.

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.

Falastinda monastirlar ikki xil turga ajralib rivojlandi: "cho'lnishinlar monastiri", ya'ni lavralar (yunoncha: lavra) va "jamoaviy rohiblar monastiri" (koinobiya). Birinchi lavralar Falastinda tashkil etilgan bo'lib, yunoncha Λαύρα (yunoncha: yo'lak) atamasi dastlab cho'lnishinlar tanho'likka chekinish uchun foydalangan g'orlar yoki kameralar majmuasini anglatardi; ularning haftalik yig'ilish markazi esa cherkov edi. Bu atama, ayniqsa, V asrdan boshlab "Quddus cho'li" deb nom olgan joydagi Falastindagi yarim cho'lnishin monastir jamoalariga nisbatan qo'llanila boshlandi. U yerda minglab cho'lnishinlar va rohiblar yashab, o'nlab lavralar va jamoaviy monastirlar barpo etildi.

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.

Vizantiya davlati tomonidan qo'llab-quvvatlangan cho'l rohibligi va qalbning ma'rifatli falsafalari butun Falastin hududi (Palaestina Prima, Palaestina Secunda va Palaestina Salutaris) bo'ylab monastirlarning ko'payishiga turtki bo'ldi.

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).

Xristian Vizantiya davrida Sinay, Negev (Naqab), Nabatey hududi va shimoliy Arabiston (sobiq Rim provinsiyasi Arabia) Palaestina Salutaris tarkibiga kirardi (Ward 2008: 69). Aziz Ekaterina monastiri 548–565 yillar oralig'ida Iskandariyalik Aziz Ekaterina sharafiga bag'ishlangan Palaestina Salutaris monastiri sifatida qurilgan. Aziz Ekaterina monastiri Sinay tog'ining etagida joylashgan bo'lib, bu tog' Qur'onda ham zikr etilgan (at-Tur surasi, 52-bob, 1–28-oyatlar). 6–7-asr mahalliy aholisi uchun Palaestina Salutaris, Sinay va shimoliy Arabiston geografik jihatdan bog'liq va ma'muriy jihatdan birlashgan hudud edi.

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.

Quddus cho'li monastirlari yomg'ir suvini yig'ib saqlash uchun mo'ljallangan keng sug'orish havzalari (sisternalar) tizimini yaratdilar va, ulardan oldin yashagan Nabatey arablari kabi, yarim quruq va qurg'oqchil muhitda suvni samarali yig'ish usullarini qurishdagi katta mahorati bilan mashhur bo'ldilar.

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.

Palaestina Prima'da joylashgan ko'plab monastirlar orasida 428-yilda Quddusning sharqida tashkil etilgan va arman rohibi Evfimiy (377‒475) nomi bilan atalgan mashhur Evfimiy monastiri ham bor edi. U Xristian ko'pchilik bo'lgan Vizantiya Falastinining "Quddus cho'li" rohiblik harakatining asoschilaridan biri edi. Evfimiy monastiri shuningdek, 4–5-asrlarda Palaestina Prima'da joylashgan arab qabilalarini xristianlikka kiritishda muhim rol o'ynagan (beshinchi bobga qarang). Bu joy musulmonlar hukmronligi davrida ham yillar davomida yirik xristian monastiri sifatida faoliyat yuritdi, 12-asrda esa lotin salibchilari uni yana kengaytirdilar. 12-asr oxirida salibchilar Quddusdan haydalgach, monastir tashlab ketildi. 13-asrdan boshlab bu joy Quddus‒Ariha savdo yo'li bo'yidagi yirik falastincha karvonsaroy – al-Xon al-Ahmar ("Qizil mehmonxona") sifatida ishlay boshladi. Bu karvonsaroy Usmonlilar davrining qaysidir paytida butunlay tashlab ketilgunga qadar faoliyat yuritdi. Yaqin atrofda, 16-asrda qurilgan, ham al-Xon al-Ahmar deb nomlangan Usmonlilar karvonsaroyi savdogarlar karvonlarini joylashtirish uchun barpo etilgan edi.

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.

Vizantiya davridagi ko'plab Falastin monastirlari 630-yillarda arab-islom bosqinidan keyin ham gullab-yashnashda davom etdi. Mar Saba monastiri Quddusning janubida, G'arbiy Sohilda joylashgan. U laura shaklidan jamoaviy monastirga aylanib, bugungi kunga qadar faoliyat yuritib kelmoqda. 484-yilda Palaestina Prima hududida asos solingan bu monastir Muqaddas Sabbas (439–532) sharafiga bag'ishlangan.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

Sabbas — "Falastindagi monaxchilikning yetakchisi" bo‘lib, uning asoschisi va hegumen sifatidagi ta’siri V asrdan hozirgacha davom etib kelmoqda (Patrich 1995). U Kapadokiyada tug‘ilgan yunon rohib va ruhoniysi bo‘lib, umrining ko‘p qismini Palaestina Prima’da o‘tkazgan hamda cherkov xizmatlarining birinchi monastir qoidasi — "Quddus Tipikoni"ni yaratgan. Bu monastir kitobi monastirlardagi hayotni tartibga solish va barcha Vizantiya monastirlari uchun yo‘riqnoma vazifasini o‘tagan. Palaestina Prima’dagi yana bir mashhur monastir Avliyo Hilarion monastiri bo‘lib, bugungi G‘azo sektori hududida joylashgan hamda Avliyo Hilarion (291–371) sharafiga bag‘ishlangan. Afsonaviy Cho‘l otalaridan biri bo‘lgan Hilarion Suriya-Palaestina Rim viloyatida, G‘azo shahridan 5 mil janubda joylashgan Tabatha shahrida tug‘ilgan. Yigirma ikki yil cho‘lda yashaganidan so‘ng, Falastindagi bu zohid butun Suriya-Palaestinada va undan tashqarida mashhur bo‘ldi, va uning G‘azo yaqinidagi maskaniga uning duosi va yordamini so‘rab keluvchilar tashrif buyura boshladilar.

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.

Sabbasning hayoti uning shogirdlaridan biri, Skifopolislik Kirill (525–559) tomonidan yozilgan (zamonaviy Beisan), Palaestina Secunda viloyatida. Skifopolislik Kirill sifatida ham tanilgan, u nasroniy rohib va erta nasroniylik davrida Falastindagi monastir hayoti tarixchisi bo‘lgan (Kazhdan 1991). Sabbasning qoldiqlari XII asrda lotin salibchilari tomonidan olib ketilgan va 1965 yilda Papa Pavel VI Pravoslav cherkoviga xayrixohlik belgisi sifatida ularni Falastindagi monastirga qaytargunga qadar Italiyada saqlangan. Mar Saba hozirda YUNESKO tomonidan Jahon merosi obyekti sifatida ko‘rib chiqilmoqda). 31 Ko‘plab monastirlar Falastin manzarasida o‘z izini qoldirgan.

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.

Ular, shuningdek, Falastin ijtimoiy xotirasida va "Deir" (monastir) so‘zi bilan boshlanadigan ba’zi zamonaviy falastincha arabcha toponimlarda saqlanib qolgan, garchi arabcha "deir" (ko‘plik shakli "diyar") so‘zi uy degan ma’noni ham anglatadi.

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.

Bugungi kunda Evtimiy monastirining xarobalari G‘arbiy Sohildagi Isroil koloniyasi Ma’alie Adumimda joylashgan. Falastinlik karvonsaroyning xotirasi kichik falastinlik beduin qishlog‘i nomida saqlanib qolgan — al-Xon al-Ahmar, u Ma’alei Adumim va Kfar Adumim Isroil ko‘chmanchi-koloniyalari orasida joylashgan. Bu falastinlik qishloq 2010 yildan buyon G‘arbiy Sohildagi mahalliy isroilliklar aholi punktlarini kengaytirish rejasi doirasida Isroil davlati tomonidan vayron qilish xavfi ostida qolgan.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