Ra'ayoyin da aka saba yi game da wani abu sau da yawa manyan mutane masu iko ne ke fitar da su; ba koyaushe suke dogara ga gaskiya ba. Ra'ayin da aka saba yi shi ne cewa Falasdinu a tarihinta bai taɓa samun mulkin kai ba, ko cin gashin kai na siyasa ko na al'adu, balle cikakken iko a aikace ko ainihin matsayin ƙasa. Babu abin da ya fi haka nisa da gaskiya. Kamar yadda za mu nuna sosai a cikin wannan aiki, tsawon shekaru dubu uku, tun ƙarshen Zamanin Tagulla har zuwa kafa ƙasar Isra'ila a shekarar 1948, Falasdinu ta more cin gashin kai mai yawa na zamantakewa, siyasa da tattalin arziki, kuma ta kuma sami matsayin ƙasa ta hanyoyi shida mabambanta, ko da yake ba sa keɓe juna ba – hanyoyin da suka yi tasiri sosai a kan ci gaban ra'ayoyin Falasdinu a tsawon zamani.

Conventional wisdoms are often articulated by powerful elites; they are not always based on facts. The conventional wisdom is that Palestine never in its history experienced self-government, political or cultural autonomy, not to mention practical sovereignty and actual statehood. Nothing is further from the truth. As we shall amply demonstrate in this work, over three millennia from the late Bronze Age and until the establishment of the Israeli state in 1948, Palestine enjoyed a great deal of social, political and economic autonomy and also experienced statehood through six distinct, though not mutually exclusive, ways – ways which had a profound impact on the evolution of the ideas of Palestine across the millennia:

• Tsarin tattalin arziki da na kuɗi masu cin gashin kansu da kuma bayar da kuɗin Falasɗinu: kafa manufofin kuɗi masu zaman kansu da kuma sanya kuɗin Falasɗinu na musamman a bayyane suke a misalan tsabar kuɗin Philistia ko Philisto-Arabian a ƙarni na 6 zuwa na 4 kafin haihuwar Annabi Isa (wanda aka tattauna a babi na ɗaya), da kuma sanya kuɗin Larabawa "a Filastin" a duk zamanin farkon Musulunci (wanda aka tattauna a babi na shida).

• Autonomous economic and monetary systems and the issuing of Palestinian currency: the institution of independent monetary policies and the minting of distinct Palestinian currency were evident in the cases of the coinage of Philistia or Philisto-Arabian in the 6th‒4th centuries BC (discussed in chapter one) and the minting of Arab currency ‘in Filastin’ throughout early Islam (discussed in chapter six).

• Tsarin masu mulkin mallaka na uba-da-ɗan-amshi (patron–protégé): yadda aka gina tsarin uba-da-abokin-ciniki (patron–client) da kuma tashin manyan masu ƙarfi na yankuna da birane masu cin gashin kansu a Falasɗinu, kamar yadda ya faru da ‘masu manyan birane’ (urban notables) na Falasɗinu a zamanin Daular Usmaniyya.

• Imperial patron‒protégé systems: the construction of patron‒client systems and the rise of local and autonomous regional and urban elites in Palestine, as was in the case of the ‘urban notables’ of Ottoman Palestine.

Amma a ƙarshe, kamar yadda za mu gani a babi na takwas, waɗannan manyan biranen Daular Usmaniyya a Falasɗin masu mulki ne da suke karɓar dokoki, ba masu yin dokoki ko masu karya su ba.

But ultimately, as we shall see in chapter eight, these Ottoman urban elites in Palestine were rule-takers not rule-makers and rule-breakers.

• Ikon kai’ancin gudanarwa, na lardi da na soja: wannan ya bayyana a fili a tsawon zamanin Roma da Byzantine a abin da aka fi sani da Provincia Palaestina ko Dux Palaestinae, wato ‘kwamandan soja na Filistin’ (an tattauna a babi na huɗu), Mutawalli Harb Filastin (“ متولي حرب فلسطين ”, Gwamnan Soja na Filistin) (an tattauna a babi na shida), da kuma a zamanin Daular Usmaniyya ta ƙarshe a Filistin tare da kafa Mutasarrifate mai cin gashin kai na Urushalima a matsayin babban lardi na Filistin (an tattauna a babi na tara).

• Administrative, provincial and military autonomy: this is evident throughout the Roman and Byzantine periods in what became widely known as Provincia Palaestina or the Dux Palaestinae, the ‘military commander of Palestine’ (discussed in chapter four), Mutawalli Harb Filastin (“ متولي حرب فلسطين ”, Military Governor of Palestine) (discussed in chapter six) and in late Ottoman period Palestine with the creation of the autonomous administrative Mutasarrifate of Jerusalem as the key province of Palestine (discussed in chapter nine).

• Jihohin abokan ciniki na Falasɗinu: fitowa da kafuwar jihohin abokan ciniki na Falasɗinu da dama, wadanda a wani bangare suka dogara ga irin wannan dangantakar uba da abokin ciniki.

• Palestinian client states: the emergence and creation of several Palestinian client states, partly based on the same patron‒client relationships.

Duk da cewa nau'o'in jihohin tsara (client states) a Falasdinu da matakin biyayyarsu ga daulolin mulki ko masu iko sun bambanta sosai, sarakunan Filistiyawa a mafi yawan zamanin Iron Age, sarki mai tsara Herod the Great karkashin Romawa a karni na 1 miladiyya (wanda aka tattauna a babi na hudu), sarakunan Ghassaniyawa na kabilar Larabawa masu kawance (manyan phylarchs) na Palaestina Secunda, Palaestina Prima da Palaestina Tertia a karni na 6 da farkon karni na 7 (wanda aka tattauna a babi na biyar), da kuma, a wani mataki karami, mulkin mallaka mai cin gashin kansa na Ahmad Pasha al-Jazzar a karni na 18, duk sun zama misalai a wannan fanni.

Although the types of client states in Palestine and the degree of their subordination to imperial or powerful states varied significantly, the kings of Philistia throughout much of the Iron Age, the client King Herod the Great under the Romans in the 1st century AD (discussed in chapter four), the Ghassanid tribal Arab federate kings (supreme phylarchs) of Palaestina Secunda, Palaestina Prima and Palaestina Tertia in the 6th and early 7th centuries (discussed in chapter five) and to a lesser extent the autonomous regime of Ahmad Pasha al-Jazzar in the 18th century were cases in point.

• Ikon cin gashin kai na zahiri da kafuwar ƙasar Falasɗinawa: wannan ya samu ne ta hannun Daher al-‘Umar bayan nasararsa a tawayen da ya yi wa mulkin Usmaniyya a tsakiyar karni na 18 (an tattauna shi a babi na takwas).

• Palestinian practical sovereignty and statehood: this was achieved by Daher al-‘Umar following his successful rebellion against Ottoman rule in the middle of the 18th century (discussed in chapter eight).

• 'Yancin kai na coci da kai-cin-gashin kai (autocephaly): wannan ya samu ne ga Cocin Aelia Capitolina da Provincia Palaestina tun tsakiyar karni na 5, bayan Majalisar Chalcedon (wadda aka tattauna a babi na hudu).

• Ecclesiastical independence and autocephaly: this was achieved by the Church of Aelia Capitolina and Provincia Palaestina from the mid-5th century following the Council of Chalcedon (discussed in chapter four).

Baya ga duk hujjojin da bayanan da aka riga aka yi, abubuwa goma sha bakwai ne suke da muhimmanci ga hujjojin wannan aikin kan yadda tunanin Falasdin ya sauya a tsawon lokaci:

In addition to all the above arguments and distinctions already made, seventeen points are central to the argumentation of this work on the evolution of the conception of Palestine across time:

1. Kafin zamanin Late Bronze (kafin 1300 BC) akwai sunayen garuruwa, amma babu suna ga yankin musamman (Falasdinu) baki ɗaya, duk da cewa sunan 'Cana'an' (ka-na-na, kinahhu) ya bayyana tun da farko, a zamanin Late Bronze Age a rubuce-rubucen Masarautar Sabuwa (1400s BC) da kuma allunan cuneiform da aka sani da Amarna Letters. Waɗannan wasiƙun sun ƙunshi galibi musayar takardun diflomasiyya na tsawon shekaru talatin tsakanin gwamnatin Masar da wakilanta a 'Cana'an' da Amuru (arewa maso yammacin Siriya da arewacin Lebanon) a lokacin Masarautar Sabuwa ta Masar.

1. Before the Late Bronze period (before 1300 BC) we have names of towns, but none for the particular (Palestine) region as a whole, although the name ‘Cana’an’ (ka-na-na, kinahhu) does occur earlier, in the Late Bronze Age in New Kingdom inscriptions (1400s BC) and in the cuneiform tablets known as the Amarna Letters. The latter primarily consisted of diplomatic correspondence spanning thirty years between the Egyptian administration and its representatives in ‘Cana’an’ and Amuru (north-western Syria and north Lebanon) during the New Kingdom of Egypt.

2. Daga shekarar 1350 zuwa 1330 kafin haihuwar Annabi Isa: a rubuce-rubucen wannan zamani, sunan Cana’an yana nufin musamman yankunan arewacin gabar tekun Lebanon, kamar yadda ake amfani da shi a rubuce-rubucen Girkanci na karni na 5 da kuma bayan haka. A zamanin Late Bronze, sunan da aka saba amfani da shi ga yankin Falasdinu a rubuce-rubucen Masar ba Cana’an ba ne, sai Djahi, wanda ake amfani da shi wajen nuna kudancin babban yankin Tehenu.

2. 1350s‒1330s BC: in the inscriptions of this period the name Cana’an refers primarily to the northern coastal regions of Lebanon, much as it is used in 5th century Greek texts and later. In the Late Bronze age, the normal name for the region of Palestine in Egyptian texts is not Cana’an, but Djahi, which is used to designate the southern part of the greater region of Tehenu.

3. Gaskiya ne cewa sunan Peleset ya fara bayyana ne a karni na 13 kafin haihuwar Annabi Isa, kuma ba a ga sunan a kowane tushen tarihi na baya ba. Saboda haka, zai zama rashin daidaito a tarihi a yi amfani da sunan Palestine ga yankin kafin karni na 13. Duk da haka, don daidaito a tarihi, ya kamata a nuna cewa sunan yankin Palestine kafin zamanin Late Bronze Age ba a san shi ba.

3. It is true that the name Peleset first occurs in the 13th century BC and is not witnessed in any earlier historical source. So it would be historically inaccurate to use the name Palestine for the region before the 13th century. However, to be historically accurate one should point out that the name of the region of Palestine prior to the Late Bronze Age is simply unknown.

4. Daga zamanin Late Bronze Age zuwa gaba, sunayen da ake amfani da su ga yankin kudancin Levant, kamar Djahi da Retenu ko Cana’an, duk sun koma ga sunan Palestine, sunan da daga nan ya zama wanda aka fi amfani da shi a duk tarihin zamanin da da Classical Antiquity,9 haka kuma a zamanin Byzantine Christianity.

4. From the Late Bronze Age onwards, the names used for the region of the southern Levant, such as Djahi and Retenu or Cana’an, all gave way to the name Palestine, the name which thereafter is the most commonly used throughout ancient history and Classical Antiquity,9 as well as in the period of Byzantine Christianity.

5. Babu wani sunan wuri na farko daga zamanin Late Bronze Age, kamar (a)

5. No other early toponym from the Late Bronze Age, such as (a)

Retenu (karni na 1500–1200 K.Z.); (b) Djahi (karni na 1500–1200 K.Z.); ko (c) Cana'an (karni na 1400–1300), ana amfani da su a matsayin sunan yankin a Zamanin Ƙarfe na I (kimanin

Retenu (1500s‒1200s BC); (b) Djahi (1500s‒1200s BC); or (c) Cana’an (1400s‒1300s), is used as the name of the region in the Iron Age I (c.

1200‒1000 BC) da kuma daga baya. Wata sigar ko wata sunan Palestine ana amfani da shi tun daga karni na 12 kafin haihuwar Annabi Isa zuwa zamanin Romawa. Wannan ita ce kuma sunan da aka fi amfani da shi ga wannan yanki tun karshen karni na 18 miladiyya zuwa yau, wanda ya hada da zamanin Mandate na Birtaniya, lokacin da Palestine ita ce sunan kasar da duniya ta amince da shi.

1200‒1000 BC) and later. One or other form of the name Palestine is used from the 12th century BC through the Roman period. This is also the most common name for this region from the end of the 18th century AD to the present, which includes the British Mandate period, when Palestine was the internationally recognised name of the country.

Babu wata sunan wuri da aka sani a tarihi da ake amfani da shi. Haka kuma ya kamata a nuna sunan wuri na hukuma na lardin Provincia Palaestina, wanda aka kafa a zamanin Classical da Late Antiquity, kuma aka sake farfado da shi a hukumance a zamani.

No other historically known toponym is used. One perhaps should also point out the ‘official’ administrative toponym of Provincia Palaestina, which was consolidated in Classical and Late Antiquity and revived officially in the modern period.

6. Amfani da sunan Yahuza a matsayin sunan wuri ya samo asali ne tun karni na 8, kuma yana nufin yankin tuddan kudu, filayen tudu da kuma filayen steppe da ke makwabtaka da su, amma a wani lokaci kawai a tsakanin karni na 8 zuwa farkon karni na 6 kafin haihuwar Annabi Isa. Haka kuma, sunan Isra'ila ya fara bayyana a karni na 9 kafin haihuwar Annabi Isa, ana amfani da shi har zuwa kwata na hudu na karni na 8 kafin haihuwar Annabi Isa, lokacin da wannan suna ya ba da waje ga sunan lardin Assuriya na Samerina.

6. The toponymic use of the name Judah dates from the 8th century and refers to the region of the southern highlands, foothills and adjacent steppe lands only at some stage in the course of 8th‒early 6th century BC. Similarly, the name Israel exists first in the 9th century BC and is used until the 4th quarter of the 8th century BC, when this name gives way to the name of the Assyrian province of Samerina.

7. Tsarin zamani na Filastin a matsayin yanki na siyasa da ƙasa daban yana da tushe mai zurfi a cikin tarihin dā, da al'adu, da gadon abin duniya da na ilimi na ƙasar. Tun a lokacin Zamanin Ƙarfe (daga shekara ta 1200 zuwa mamayar Assyria a shekara ta 712 kafin haihuwar Annabi Isa), Filistiya ta bunƙasa ba kawai zuwa wani yanki na siyasa daban ba, har ma zuwa wata ƙungiyar siyasa-ƙasa daban. Wannan gaskiyar za ta yi tasiri na dogon lokaci a kan ci gaban wakilcin Filastin a zamanin dā, a tsakiya, da kuma a zamani.

7. The modern conception of Palestine as a geo-political unit and a distinct country is deeply rooted in the ancient history, culture and material and intellectual heritage of the land. Already in the course of the Iron Age (1200 to the Assyrian conquest of 712 BC) Philistia evolved not only into a distinct political geography but also as a separate geo-political entity. This fact would have a long-term impact on the evolution of the ancient, medieval and modern representations of Palestine.

Filastin a matsayin ƙasa (balad ko bilad) mai tarihi daban, da yanayin ƙasa da al'adu daban, da iyakoki masu canzawa, da manyan birane masu canzawa (al-Quds/Aelia Capitolina/Iliya/Jerusalem, Caesarea-Palaestina, al-Ramla-Filastin), da manyan biranen yanki (Gaza, Tiberias, Scythopolis/Beisan, Safad, Acre, Nablus), ta wanzu tsawon dubban shekaru; ƙasa na iya zama ko ba za ta zama ƙasa mai cikakken iko ba. Filastin a matsayin ƙasa (kamar Scotland, Wales, Catalonia, Andalus/Andalusia, Kurdistan, yankin Basque, Chechnya ko Kashmir) bai kamata a haɗa ko daidaita shi ta atomatik da kishin ƙasar Falasɗinawa na zamani ko kowace wakilcin zamani na 'ƙasar Falasɗinu' a matsayin ƙasa mai gwamnati.

Palestine as a country (balad or bilad) with a distinct history, physical and cultural geography, evolving boundaries, shifting capital cities (al-Quds/Aelia Capitolina/Iliya/Jerusalem, Caesarea-Palaestina, al-Ramla-Filastin), regional capitals (Gaza, Tiberias, Scythopolis/ Beisan, Safad, Acre, Nablus) existed for millennia; a country may or may not be a sovereign state; Palestine as a country (like Scotland, Wales, Catalonia, Andalus/Andalusia, Kurdistan, the Basque region, Chechnya or Kashmir) should not be automatically conflated or equated with modern Palestinian nationalism or any modern national representations of the ‘nation-state of Palestine’.

8. Binciken kayan tarihi ya nuna cewa birane da yawancin garuruwa da birane na Falasdinu da aka sani a zamanin tarihi sun wanzu a tsawon Zamanin Tagulla na Farko a karni na 3 kafin Annabi Isa (AS)... Correction, staying faithful to the original text: 8. Binciken kayan tarihi ya nuna cewa birane da yawancin garuruwa da biranen Falasdinu da aka sani a zamanin tarihi sun wanzu a duk tsawon Zamanin Tagulla na Farko, wato a karni na uku na milenniyum.10 Haka kuma, yayin da tsoffin littattafai da ragowar biranen zamanin Late Antiquity ke tabbatar da ikon al'adun birane a kan rayuwar mazauninsu, da kuma kan al'ummomin karkara inda mafi yawan mutane ke zaune, binciken tono kayan tarihi na nuna ci gaba da dogaron juna tsakanin cibiyoyin birane da yankunan karkara.

8. Archaeological evidence shows that urbanisation and most of the Palestine towns and cities that are known in historic times existed throughout the Early Bronze Age in the 3rd millennium.10 Moreover, while ancient literature and the physical remains of cities in Late Antiquity attest to the power that urban cultures held over the lives of their inhabitants as well as over the rural communities in which the majority of people lived, archaeological excavations demonstrate the continuing interdependence of urban centres and rural contexts.

9. Shaidun tarihi ya nuna cewa biranen Falasdinu da aka Hellenanta sunayensu a zamanin Bayzantiyawa: Caesarea Maritima (a Larabci:

9. Historical evidence indicates that the toponymically Hellenised Palestinian cities of the Byzantine era: Caesarea Maritima (Arabic:

Qaysariyya), Aelia Capitolina (Bayt al-Maqdis; Larabci: Iliya, al-Quds), Lydda (Girkanci: Diospolis/Georgiopolis), Baysan (Girkanci: Scythopolis), Gaza, Tiberias, Nablus (Girkanci: Neapolis), Yafa, Arsuf (Girkanci: Apollonia)

Qaysariah), Aelia Capitolina (Jerusalem; Arabic: liya, al-Quds) Lydda (Greek: Diospolis/Georgiopolis), Beisan (Greek: Scythopolis), Gaza, Tiberias, Nablus (Greek: Neapolis), Jaffa, Arsuf (Greek: Apollonia)

'Amwas (Emmuas), Rafah, Beit Jibrin (Greek: Eleutheropolis), Acre (Greek: Ptolemais), Ascalon (Arabic: ‘Asqalan), Aelas (Arabic: Aylah, a yau ‘Aqabah) sun ci gaba da zama manyan cibiyoyin birane a karkashin Musulunci, kuma wasu sun riƙe tsoffin sunayen wuraren su. Littafin Andrew Petersen mai suna The Towns of Palestine under Muslim rule: AD 600‒1600 (2005), wanda ya mayar da hankali kan wuraren birane daga zamanin Byzantine zuwa farkon zamanin Ottoman, ya samar da muhimmiyar shaida ta binciken kayan tarihi game da ci gaba da sake amfani da abubuwa da salon fasaha wajen sake farfado da raya birane. Binciken Petersen ya kuma hada da cikakken nazari kan al-Ramla, wadda Umayyawa suka kafa a cikin karni na farko na mulkin Musulunci, kuma ya ambaci gano mosaic da alamomi irin na Byzantine a birnin ta hanyar binciken kayan tarihi. Abin sha'awa kuma su ne salon gine-ginen farkon birane na Musulunci a Falasdinu: a Urushalima, Jericho a Fadar Hisham (Khirbat al-Mafjar), al-Ramla, da Khirbet al-Minyar, kusa da Tiberias; duk suna nuna ci gaba da kuma haɗakar kyau ta salon Musulunci da na Girka/Romawa/Byzantine da hanyoyin tsara su. Daukar ra'ayoyi da salon fasaha daga zamanin Late Antiquity na Palaestina ya ci gaba a karkashin Musulunci a tsawon zamanin tsakiya, kuma an hada hakan da sabbin salon gine-ginen Musulunci, ta haka aka samar da hadakar salon Musulunci da na Girka/Romawa/Byzantine. Sake amfani da ra'ayoyi, abubuwan tarihi da salon fasaha na Falasdinu ta da ya ci gaba har zuwa zamanin zamani. Misali, wasu daga cikin kayan gini, da suka hada da marmara da duwatsun granite, na babban Masallacin Farin Dutse na Akka, wanda aka fi sani da Masallacin al-Jazzar – wanda aka gina a shekarar 1781, tare da wani hadadden gini wanda ya hada da makarantar ilimin tauhidi ta Musulunci mai masauki ga dalibai, kotun Musulunci, da kuma dakin karatu na jama'a – an dauke su daga tsohon kango na Akka ta tsakiya, Caesarea-Palaestina ta zamanin Late Antiquity, da kuma Castello Pelegrino (katafaren sansanin Atlit), a kudancin Haifa, daya daga cikin manyan sansanonin yaki da Crusaders na Latin suka gina a Falasdinu a shekarar 1218, kuma daya daga cikin mafi kyawun misalan gine-ginen soji na Crusaders. An gina masallacin al-Jazzar (wanda kuma aka fi sani da ‘Farin Masallaci’) irin na manyan masallatan Istanbul,

‘Amwas (Emmuas), Rafah, Beit Jibrin (Greek: Eleutheropolis), Acre (Greek: Ptolemais), Ascalon (Arabic: ‘Asqalan), Aelas (Arabic: Aylah modern-day ‘Aqabah) continued to function as major urban centres under Islam and some kept their ancient place names. Andrew Petersen’s The Towns of Palestine under Muslim rule: AD 600‒1600 (2005), which focuses on urban sites from Byzantine to early Ottoman times, provides important archaeological evidence about the continuities and recycling of material objects and art forms in urban regeneration and development. Petersen’s study also includes a detailed investigation of al-Ramla, which was founded by the Umayyads within the first century of Muslim rule, and cites the archaeological discovery of Byzantine-style mosaics and motifs in the city. Interesting also are the architectural forms of early urban Islamic Palestine: in Jerusalem, Jericho Hisham Palace (Khirbat al-Mafjar), al-Ramla and Khirbet al-Minyar, near Tiberias; all exhibit continuities and an exquisite mélange of Islamic and Greco/Roman/Byzantine styles and modes of organisation. The adaption of ideas and art forms from Late Antiquity Palaestina continued under Islam throughout the Middle Ages and this was combined with new Islamic architectural forms, thus creating a mix of Islamic and Greco/Roman/Byzantine styles. The recycling of ideas, material objects and art forms of ancient Palestine persisted into the modern period. For instance, some of the building materials, marble and granite components, for the spectacular White Mosque of Acre, famously known as al-Jazzar Mosque – constructed in 1781, with a complex which included an Islamic theological academy with student lodging, an Islamic court and a public library – were taken from the ancient ruins of medieval Acre, Caesarea-Palaestina of Late Antiquity and Castello Pelegrino (Atlit fortress), to the south of Haifa, one of the largest fortresses built in Palestine by the Latin Crusaders in 1218 and one of the best examples of Crusader military architecture. Modelled on the great mosques of Istanbul, the al-Jazzar Mosque (also known as the ‘White Mosque’)

Wannan misali ne mai ban mamaki na haɗuwar salo-salo, na Ottoman, na Byzantine, na Palestinawa da na Farisa, wanda ke tattare da tare da sake amfani da arziƙin al'adu da na yaƙi na Palestine.

is a wonderful example of the mixture of styles, Ottoman, Byzantine Palestinian and Persian, incorporating and recycling the extraordinarily rich martial and cultural heritage of Palestine.

10. Har zuwa zamanin zamani da kafuwar Falasdinu ta Mandate (1918‒1948), fahimtar abin da ya kunshi iyakokin Falasdinu na gabas na canzawa, duk da cewa a zamanin gargajiya da karkashin Musulunci iyakokin Falasdinu sukan kai har zuwa yankunan da ke gabashin Kogin Urdun.

10. Until the modern era and the conception of Mandatory Palestine (1918‒1948) the perception of what constituted Palestine’s eastern boundaries was shifting, although in the course of the classical age and under Islam the boundaries of Palestine often extended to areas lying east of the Jordan River.

11. Tunin Filasdinu na gargajiya, na tsaka-tsakin zamani, na zamanin Musulunci (na Larabawa) da kuma na zamani duk sun wuce ainihin ma'anar 'kasar Peleset' (pi-lis-te, ko Pilistu, 'daga Gaza zuwa Tantur') ta zamanin Tagulla na Ƙarshe da Zamanin Ƙarfe.

11. The classical, post-classical, medieval (Arab Islamic) and modern conceptions of Palestine all went far beyond the original ‘land of the Peleset’ (pi-lis-te, or Pilistu, ‘from Gaza to Tantur’) of the Late Bronze Age and Iron Age.

12. Teku da cinikin ruwa da hanyoyin kasuwanci na duniya a Falasɗin, tare da manyan cibiyoyin gabar teku na birane na Filisɗiya (wadanda suka hada da Gaza, Ashkelon, Ashdod da Yafa), sun hade su samar da wani yanki na kudu da ke bunkasa ta fuskar siyasa da yanki a lokacin Zamanin Ƙarfe na II (kimanin 1000‒600 BC). Filisɗiya ce ta fara samun 'yancin kai na siyasa da tsarin kuɗi nata a Falasɗin, a cikin sifar tsabar azurfa da aka fitar a ƙarshen karni na 6, na 5 da na 4 BC. Wannan kuɗin cikin gida na Falasɗin, wanda aka sani da tsabar kuɗin Filisɗiya, ya yaɗu sosai a yankin Filisto-Arabiya kuma ya shahara da suna tsabar kuɗin Filisto-Arabiya.

12. Seafaring and international trade routes in Palestine and the highly sophisticated urban coastal centres of Philistia (which included Gaza, Ascalon, Ashdod and Jaffa) combined to develop geo-politically as an integrated south in the course of Iron Age II (c. 1000‒600 BC) and Philistia was the first to develop political autonomy and an autonomous monetary system in Palestine in the form of silver coins, issued in the late 6th, 5th and 4th centuries BC. This local Palestinian currency, known as the coinage of Philistia, was circulated widely in the Philisto-Arabian region and became known as Philisto-Arabian coins.

13. Bayan an mayar da Daular Roma ta Gabas ta zama Kiristanci a hukumance a ƙarni na 4, da kuma yaɗuwar Kiristanci sosai a Gabashin Kusa da Lardin Roma na Arabiya, an samu sauyi na addini, zamantakewa, ilimi da al'adu a ƙasar, tare da kafa babbar Falasɗinu (Provincia Palaestina). A lokacin da ta kai iyakarta mafi girma a ƙarshen zamanin Ƙarshen Tsufa, babbar Falasɗinu a ƙarƙashin Byzantine (daga ƙarni na 4 zuwa farkon ƙarni na 7) an raba ta zuwa larduna uku: Palaestina Prima, Palaestina Secunda da Palaestina Salutaris. Amma kamar yadda za mu gani a ƙasa, ba a ɗauke su a matsayin larduna uku da suka rabu gaba ɗaya ba. A siyasance, a soji, a al'adance da kuma a fannin coci, an tsara su tare kuma suka ci gaba da bunƙasa a ƙarƙashin Byzantine a matsayin larduna na Falasɗinu "Uku cikin Ɗaya". Da lokaci, Lardin Falasɗinu (Ɗaya cikin Uku) a ƙarƙashin Byzantine ya zama, kuma hakika, an gina shi da gangan – ta fuskar soji da dabara, siyasa da addini – a matsayin lardin tushe.

13. The official conversion of the Eastern Roman Empire to Christianity in the 4th century and the massive spread of Christianity in the Near East and Roman Provincia Arabia brought about religious, social, intellectual and cultural transformation of the country and the creation of greater Palestine (Provincia Palaestina). At its greatest extent in Late Antiquity, greater Palestine under the Byzantines (from the 4th to the early 7th centuries) was divided into three provinces: Palaestina Prima, Palaestina Secunda and Palaestina Salutaris. But as we shall see below, these were not seen as three totally separate provinces. Politically, militarily, culturally and ecclesiastically they were conceived and continued to evolve under the Byzantines as ‘Three in One’ Palestine provinces. With time the (One in Three) Provincial Palaestina under the Byzantines was seen and, indeed, consciously constructed – militarily-strategically, politically and religiously – as a core province:

Palaestina Prima, an kewaye ta gabas da kudu da lardunan iyaka guda biyu, Palaestina Secunda da Palaestina Tertia (Palaestina Salutaris).

Palaestina Prima, surrounded to the east and south by two ‘frontier provinces’, Palaestina Secunda and Palaestina Tertia (Palaestina Salutaris).

Wata 'yar lardi ta kan iyaka, Palaestina Salutaris, an kafa ta a kudancin Transjordan a ƙarshen ƙarni na 4, kuma daga ƙarni na 5 an fara kiranta da Palaestina Tertia. Sunayen Palaestina Tertia da Palaestina Salutaris sun rikice da juna, wasu takardu kuma suna kiran Petra babban birnin "Palestine ta Uku Salutaris" (Ward 2008: 93). Palestine ta Uku ta kuma ƙunshi tsohuwar lardin Romawa na Provincia Arabia. Lardunan Palestine uku sun haɗa da Naqab (Negev), Beersheba (Bir Sabi'), Nabataea (da babban birninta Petra) da manyan sassan Sinai. Wannan babbar Palestine ta kuma haɗa manyan sassan Transjordan a gabas da tudun Golan a arewa. Wannan lokaci ne na babbar wadata da faɗaɗar birane, inda ake gina biranen Palestine irin su Aelia Capitolina (Jerusalem), Gaza, Neapolis (Nablus), Caesarea-Palaestina (wadda aka fi sani da Caesarea Maritima; Qaysariah), tashar jiragen ruwa mai bunƙasa kuma babban birnin sarauta na lardin Palaestina Prima. Cibiyoyin birane na zamantakewa da addini na Palestine sun sami yancin kai mai yawa a siyasance da addini, kuma sun yaɗa tasirin al'adun gargajiya na Girka da Roma a yankin Bahar Rum baki ɗaya.

A ‘frontier province’, Palaestina Salutaris was created in the southern Transjordan in the late 4th century and from the 5th century also became known as Palaestina Tertia. The names Palaestina Tertia and Palaestina Salutaris became interchanged and some documents refer to Petra as the metropolis of ‘Third Palestine Salutaris’ (Ward 2008: 93). The Third Palestine also encompassed the former Roman Provincia Arabia. The three Palestine provinces included the Naqab (Negev), Beersheba (Bir Sabi’), Nabataea (and its capital Petra) and major parts of Sinai. This greater Palestine also included large parts of Transjordan in the east and the Golan plateau in the north. This was a period of great prosperity and urban expansion, with Palestinian cities such as Aelia Capitolina (Jerusalem), Gaza, Neapolis (Nablus), Caesarea-Palaestina (also known as Caesarea Maritima; Qaysariah), a thriving seaport and the imperial capital of the province of Palaestina Prima, being built. Palestinian social and religious urban centres acquired a great deal of political and religious autonomy and projected classicising cultural influences throughout the Mediterranean region.

Scythopolis (daga baya Beisan na Larabawa), babban birnin Palaestina Secunda, da Eleutheropolis (Beit Jibrin) sun kai ga matsayin mafi yawan jama'a a lokacin Late Antiquity, kuma yawan jama'a daban-daban na 'Palestine Uku' ya kai kimanin miliyan daya da rabi.

Scythopolis (later Arab Beisan), the capital of Palaestina Secunda, and Eleutheropolis (Beit Jibrin) reached their peak in population in the course of Late Antiquity, and the diverse population of the ‘Three Palestines’ may have reached as many as one and a half million.

14. Falasdinu Mafi Girma (lardunan uku na Palaestina ta Byzantium) daga karni na 4 zuwa farkon karni na 7 Miladiyya ya zama babbar cibiyar farfaɗowar al'adu da ilimi, kuma ta rungumi salon Girkanci na gargajiya a Late Antiquity. Manyan alamomi biyu na Palaestina mai koyi da tsohon salon Girka su ne Makarantar Magana ta Gaza da Laburaren Caesarea Maritima, wanda shi ne mafi girman laburaren coci a Late Antiquity. Caesarea Maritima da Gaza sune manyan birane biyu na Palaestina Prima, wacce a zahiri ita ce babbar cibiyar siyasa da al'adu ta dukkan Falasdinu mafi girma. Kamar yadda za mu gani a ƙasa, lardunan 'Falasdinu Uku' suna da 'yancin addini da al'adu sosai, kuma Cocin Duk Falasdinu na Aelia Capitolina (Urushalima) ya samu 'yanci daga Cocin Antioch da na Constantinople. Ba ita kaɗai ba ce ɗaya daga cikin ƙasashe mafi wadatar tattalin arziki a yankin Bahar Rum, har ma – tare da makarantun Gaza da Caesarea-Palaestina masu tasiri sosai a yankin Bahar Rum, da aikin gine-gine da tsara birane na Julian na Ascalon – ɗaya daga cikin manyan cibiyoyin ilimi da harkokin hankali a Late Antiquity; a zahiri, Caesarea-Palaestina da Gaza sun maye gurbin Athens da Alexandria a matsayin manyan cibiyoyin ilimi ga dukkan yankin Bahar Rum.

14. Greater Palestine (the three provinces of Byzantine Palaestina) of the 4th‒early 7th centuries AD became a major centre of cultural and intellectual renaissance and classicising in Late Antiquity. The two most famous symbols of classicising Palaestina were the Rhetorical School of Gaza and the Library of Caesarea Maritima, the most extensive ecclesiastical library of Late Antiquity. Caesarea Maritima and Gaza were the two most important cities of Palaestina Prima, which was effectively the dominant political and cultural centre of greater Palestine. As we shall see below, the ‘Three Palestine’ provinces had a great deal of religious and cultural autonomy and the All Palestine Church of Aelia Capitolina (Jerusalem) achieved independence from both Churches of Antioch and Constantinople. It was not only one of the most economically prosperous countries in the Mediterranean region, but also – with the highly influential Mediterranean schools of Gaza and Caesarea-Palaestina and the architectural and urban planning work of Julian of Ascalon – one of the most important centres of learning and intellectual activity in Late Antiquity; in effect, Caesarea-Palaestina and Gaza superseded and replaced both Athens and Alexandria as the premier centres of learning for the whole Mediterranean region.

15. A cikin karni na uku zuwa farkon karni na bakwai miladiyya, yawancin sassan "Falastinu Uku" sun zama mazauni ga al'ummar Larabawan Gassaniyawa da suka yi hijira daga Larabawa; cocin Falastinu ya haɗa waɗannan Larabawan Gassaniyawa, kuma a cikin karni na biyar zuwa na shida manyan sassan waɗannan lardunan sun sauya a hankali zuwa masarautun phylarchate na Larabawan Gassaniyawa, ko "masarautun iyaka", a ƙarƙashin kariyar Byzantium da mulkin kai tsaye na sarki a kaikaice. Tasirin Gassaniyawa a kan Provincia Palaestina ya ci gaba tsawon ƙarnuka, kuma sarakunansu Kiristoci Larabawa (manyan phylarchs) sun yi mulki har zuwa lokacin da Musulunci ya ci Falasdinu a karni na bakwai.

15. In the 3rd‒early 7th centuries AD large parts of the ‘Three Palestines’ were settled by the Ghassanid Arab population that immigrated from Arabia; the Palestine ecclesia integrated these Ghassanid Arabs and large parts of these provinces were gradually transformed in the 5th‒6th centuries into Ghassanid Arab phylarchates, or ‘frontier kingdoms’, under Byzantine patronage and indirect imperial control. Ghassanid influence on Provincia Palaestina lasted for centuries, and their Christian Arab kings (supreme phylarchs) reined until the Islamic conquest of Palestine in the 7th century.

16. Ba kamar ƙasashe shida na yankin da na maƙwabta – Masar, Siriya, Iraƙi, Larabawa, Turkiyya da Iran – ba, Falasɗinu a tarihinta bai taɓa haifar da daulolin sarauta ko manyan birane na sarauta ba, duk da cewa manyan daulolin duniya sun yi tasiri sosai a tarihinta. Shugabannin ikklisiyoyinta a ƙarshen zamanin Ƙarni na Ƙarshe sun zama wani ɓangare na Pentarchy, wato manyan shugabanni biyar da ke jagorantar ikklisiyoyin Daular Byzantine, saboda matsayin birnin Ƙudus mai tsarki na musamman. A matsayinta na ƙasa ta Bahar Rum, wacce take a wuri mai muhimmanci tsakanin Asiya, Afirka da Turai, da kuma tsakanin Tekun Bahar Rum da Jan Teku, Falasɗinu ta sami damar bunƙasa a fannin al'adu da tattalin arziki, kuma ta samu wani matakin cin gashin kai, galibi ta dogara da ƙarfin tasirinta na laushi: wuraren tsarkinta, makarantu da ɗakunan karatu (misalai sanannu sune Makarantar Magana ta Gaza da Ɗakin Karatu na Caesarea-Palaestina).

16. Unlike the six regional and neighbouring countries – Egypt, Syria, Iraq, Arabia, Turkey and Iran – throughout its history Palestine never produced empires or mighty imperial cities, although its history was hugely shaped by powerful empires. Its Patriarchs in Late Antiquity became part of the Pentarchy, the five major Patriarchs governing the churches of the Byzantine Empire, largely due to the unique status of the holy city of Jerusalem. As a Mediterranean country, strategically located between Asia, Africa and Europe, and between the Mediterranean Sea and Red Sea, Palestine managed to flourish culturally and economically and achieve a degree of autonomy by relying largely on its soft power: its holy places, academies and libraries (famous examples are the Rhetorical School of Gaza and the Library of Caesarea-Palaestina).

Ikonsa ta iya karɓa da haɗa ƙungiyoyin zamantakewa da al'adu daban-daban, da kuma nasarar haɗa al'adu iri-iri da salo mabambanta, su ne suka zama ginshiƙi a cikin asalin ta.

Its ability to accommodate and integrate multiple social and cultural groups and its successful synthesis of diverse traditions and a variety of styles became central to its identity.

17. Sabanin tsarin mulkin mallaka na Zionist na Turawa, wanda ya dogara da tsoffin labaru da sabon Social Darwinism – na "garuwan ƙarfe" da "rayuwar mafi ƙarfi", na mamaye da share gadon asalin ƙasar (duba babi na goma) – Falasdinu da gadonta na gida sun tsira tsawon sama da shekaru dubu uku ta hanyar daidaitawa, sauyawa da canzawa. Ci gaba, katsewa, daidaitawa, sake daidaitawa da canjin Falasdinu (daga Philistia zuwa Palaestina zuwa Filastin) ana kuma nuna su a sunan Larabci na zamani Philistin (Filastin), wanda ya adana sunan Latin Philistina ko Philistinus, wanda ya samo asali daga tsohuwar Philistia – wanda ya haifar da sunan gudanarwa na Romawa Provincia Palaestina – shi kuma ya dogara ne akan tsohon sunan da aka adana a harsuna daban-daban na zamanin da, da Akkadian (Babila).

17. In contrast with the European Zionist settler-colonial project, which is based on old legends and new Social Darwinism – of ‘iron walls’ and ‘survival of the fittest’, of the appropriation and erasure of indigenous heritage of the country (see chapter ten) – Palestine and its local heritage have survived across more than three millennia through adaption, fluidity and transformation. The continuities, ruptures, adaption, re-adaption and metamorphosis of Palestine (from Philistia to Palaestina to Filastin) are also exhibited in the medieval Arabic name Philistin (Filastin), which preserved the Latin Philistina or Philistinus, deriving from ancient Philistia – which gave rise to the Roman administrative name of Provincia Palaestina – in turn based on the ancient name preserved in a variety of ancient languages, the Akkadian (Babylonian)

Palastu da Masar Parusata/Peleset.

Palastu and Egyptian Parusata/Peleset.