Binciken Turawa mai kallon Turai na ƙasashen Larabawa ya kasa fahimtar cewa yawancin ƙasashen Larabawa da iyakokinsu an gina su ne bisa dogon tarihi kafin mulkin mallaka, har ma da sunayen jihohin. A game da Falasɗinu, kamar yadda yake a game da yawancin sauran al'ummomin siyasa na Larabawa, tun fil-azal da kuma a cikin dukkan zamanin tsakiya, sunan Filastin yana nuni ga takamaiman wuri a ƙasa da kuma asalin al'ummar (galibi, amma ba kawai) Musulmin Larabawa da ke zaune a wurin. Haka kuma, ana yawan nazarin tarihin Falasɗinu na zamani daga mahangar Turawa, Ottoman da masu mulkin mallaka na Zionist, kuma ba a cika amincewa da ikon kai da muryar Falasɗinu da kanta ba. Saboda wannan hangen mulkin daular da na mulkin mallaka, masana tarihin Gabas ta Tsakiya na zamani sukan mayar da hankali ga Daular Usmaniyya da "gyare-gyaren Usmaniyya", wanda kuma wani ɓangare ne na dogon al'adar Yammacin duniya ta damuwa da tsarin lokutan daulolin Gabas ta Kusa: Assuriyawa, Farisawa, Helenawa, Romawa, Usmaniyya, Birtaniya da sauransu. Duk da haka, dawlah al-qutriyyah, ko ƙasa/jiha – kalmar Larabci qutr na nufin "ƙasa" – a matsayin tsarin siyasa da ba ya bin tsarin lokaci, ko an san ta da sarautar sultan, emirate, masarauta, khanate, shaykhdom, wilayat, khalifanci ko kowane suna, ta kasance ɗaya daga cikin nau'o'in jihohi da suka fi yaɗuwa a tarihin Musulunci da kuma a ƙasashen da Musulmi suka fi yawa; irin wannan jiha sau da yawa tana jin daɗin cikakken ikon mulki a aikace. Khalifancin Córdoba (929 zuwa 1031 miladiyya), Emirate na Granada (1230–1492), khanates na Asiya ta Tsakiya, Sultanate na Oman (1741 zuwa yanzu), Beys na Tunis (1705–1957), Emirate na Dutsen Lebanon (1516–1841), jihar Saudiyya ta farko (Emirate na Dir'iyah, 1744–1818) da Wilayat na Muhammad 'Ali Pasha na Masar (1805–1948) misalai ne kaɗan na yadda wannan nau'in jiha ta yaɗu sosai a tarihin Musulunci. Wasu daulolin qutriyyah, kamar Daular Mamluk ta Masar (1250–1517), sun fi Khalifanci na Musulunci na Baghdad ƙarfi sosai a ƙarnukan 11 zuwa 13. Ba abin mamaki ba ne, daular qutriyyah ta zama ruwan dare a ko'ina cikin duniyar Larabawa da ta Musulunci, musamman bayan raguwar Khalifancin Abbasawa a rabin na biyu na karni na 9 miladiyya, kuma yawancin waɗannan jihohi masu cin gashin kansu sun ji daɗin wadata mai yawa da ci gaban al'adu masu ban mamaki.

The Eurocentric analysis of the Arab states has failed to recognise that most of the Arab countries and their borders are closely based on long (pre-colonial) historical precedents, including the naming of states. In the case of Palestine, as in the case of most other Arab political entities, traditionally and throughout the Middle Ages the name Filastin had indicated both an exact geographic location and the identity of the (predominantly, but not exclusively) Arab Muslim population. Moreover, the history of modern Palestine is often studied from and with European, Ottoman and Zionist-settler perspectives; the autonomous agency and voice of Palestine and the Palestinians themselves are seldom recognised. With this imperial and colonial mindset, historians of the modern Middle East also tend to focus on the Ottoman Empire and ‘Ottoman reforms’, which is also part of a long Western tradition of preoccupation with imperial chronologies of the Near East: Assyrian, Persian, Greek, Roman, Ottoman, British etc. Yet the dawlah al-qutriyyah, or the country/state – the Arabic term qutr being a ‘country’ – as a parachronism, and whether traditionally in the form of sultanate, emirate, kingdom, khanate, shaykhdom, wilayat, caliphate or any other name, was one of the most common forms of statehood throughout Muslim history and in Muslim-majority countries; a statehood which often enjoyed practical sovereignty. The Caliphate of Córdoba (929 to 1031 AD), the Emirate of Granada (1230‒1492), the Khanates of Central Asia, the Sultanate of Oman (1741 to the present), the Beys of Tunis (1705‒1957), the Emirate of Mount Lebanon (1516‒1841), the first Saudi state (the Emirate of Dir’iyah, 1744‒1818) and the Wilayat of Muhammad ‘Ali Pasha of Egypt (1805‒1948) are only a few examples of how incredibly widespread this form of statehood was throughout Muslim history. Some dual qutriyyah, such as the Mamluk Sultanate of Egypt (1250–1517), were far more powerful than the Muslim Caliphate of Baghdad during the 11th‒13th centuries. Far from being an aberration, the dawlah qutriyyah became common throughout the Arab and Islamic worlds, especially after the decline of the Abbasid Caliphate in the second half of the 9th century AD and many of these independent states enjoyed a great deal of prosperity and spectacular cultural developments.

Misali, Daular Aleppo mai cin gashin kanta, wadda ta kunshi yawancin arewacin Siriya da wasu sassan yammacin al-Jazirah, an kafa ta a shekara ta 944 ta hannun sarakunan Hamdaniyyah, kuma ta zama cibiyar wata daular mai cin gashin kanta karkashin Sayf al-Dawlah. Ta samu lokaci mai tsawo na wadata sosai, kuma ta zama gida ga babban mawakin Larabawa, al-Mutanabbi, da kuma daya daga cikin manyan masana falsafa na Musulunci, masanin ilimi iri-iri al-Farabi, marubucin Ra'ayoyin Mutanen Birni Nagari, wanda aka fi sani da Cikakkiyar Jiha (al-Farabi 1985).

For instance, the independent Emirate of Aleppo, which encompassed most of northern Syria and parts of western al-Jazirah, was founded in 944 by the Hamdanid princes and became the seat of an independent emirate under Sayf al-Dawlah. It enjoyed a period of great prosperity and became home to the greatest Arab poet, al-Mutanabi, and one of the greatest philosophers of Islam, the polymath al-Farabi, the author of The Opinions of the People of the Virtuous City, also known as The Perfect State (al-Farabi 1985).

Wannan arziƙin tarihi na dawlah qutriyyah, wanda daidai yake da dawlah wataniyyah ko ƙasar ƙasa a zamani, ya taimaka wajen samuwa da gina ƙabilanci biyu na watani‒qawmi a duniyar Larabawa da kuma a Falasɗinu mai al'ummar Musulmi a farkon ƙarni na 20.

This rich historical legacy of the dawlah qutriyyah, whose modern equivalent is the dawlah wataniyyah or national state, was a factor in the emergence and construction of a two-tier watani‒qawmi nationalism in the Arab world and in Muslim-majority Palestine in the early 20th century.

A yau duniyar Larabawa ta ƙunshi jihohi ashirin da ɗaya, ko kuma dawlah qutriyyah, banda Falasdinu. Masu akidar kishin Larabawa (pan-Arab nationalist) sukan yi jayayya cewa gazawar tsare-tsaren haɗin kan Larabawa da mamayar al-dawlah al-qutriyyah da dorewarta a duniyar Larabawa, asali sakamakon gadon mulkin mallaka ne. Amma wannan jayayya tana yin watsi da gadon tarihi na mulkin ƙasa a ƙarƙashin Musulunci, da ikon cin gashin kan Larabawa na asali, da al'adun gida da na yankuna daban-daban, da tushen gida na dā da ikon cin gashin kan tarihi na al'ummomin Larabawa da yawa. Hakika, kamar yadda za mu gani a ƙasa, mulkin mallakar Turawa ya hana kafa dawlah qutriyyah a Falasdinu.

Today the Arab world consists of twenty-one states, or dual qutriyyah, excluding Palestine. Pan-Arab nationalist ideologues often argue that the failure of Arab unity schemes and the predominance and durability of al-dawlah al-qutriyyah in the Arab world are primarily the product of the colonial legacy. But this argument is made in disregard of the historical legacy of statehood under Islam, Arab indigenous agency, the distinct local and regional traditions and the ancient local roots and historical autonomy of many Arab societies. In fact, as we shall see below, European colonialism prevented the creation of a dawlah qutriyyah in Palestine.

Haka kuma, sunayen wuraren Larabawa kamar Filastin, Masar, Siriya, Libiya, Iraƙi da Yaman duk suna da tushe mai zurfi da tsoho a tarihi, da kuma halascin mallakar kansu ga 'yan asalin yankunan. Bugu da ƙari, ƙarfin 'yan asalin da ya haifar da kafuwar ƙasar Filastinawa, wato Masarautar Dhaher al-ʿUmar, a Filastin ƙarni na goma sha takwas, wacce ta kasance wani nau'i na dawlah qutriyyah, misali ne a kan haka. Farfaɗowa da yaɗuwar tsoffin sunayen wurare kamar Filastin/Filastin a zamanin zamani sun samo asali ne daga amfani da sunan a tarihi na dā (tun daga zamanin Tagulla na ƙarshe).

Moreover, Arabic toponyms such as Palestine/Filastin, Egypt, Syria, Libya, Iraq or the Yemen all have deep and ancient historical roots and indigenous legitimacy of self-definition. Furthermore, the indigenous agency behind the creation of Palestinian statehood, the Emirate of Dhaher al-ʿUmar, in 18th century Palestine, which was a form of dawlah qutriyyah, is a case in point. The revival and spread of ancient toponyms such as Palestine/Filastin in the modern era was derived from the common use of the name in ancient history (from the Late Bronze Age onwards)

da kuma a cikin dukkan zamanin Tsohuwar Daular Girka da Romawa, da Kiristanci na Bizantiyya da kuma Musulunci na Zamanin Tsakiya. Duk da cewa gadon mulkin mallaka da tasirin ra'ayoyin Turawa game da 'kasa-mai-cikakken-iko' sun taimaka wajen bullar nau'i mai matakai biyu (watani‒qawmi) na kishin kasa a duniyar Larabawa, tushen cikin gida da gadon tarihin yankin dole ne su kasance cikin hadadden abubuwan da suka haifar da bayyanar da mamayar dawlah qutriyyah a duk fadin duniyar Larabawa.

and throughout Classical Antiquity, Byzantine Christianity and Medieval Islam. Although the colonial legacy and influence of European ideas about the ‘nation-state’ contributed to the rise of a two-tier (watani‒qawmi) form of nationalism in the Arab world, local roots and regional historical legacies must be part of the mix of factors for the emergence and domination of the dawlah qutriyyah throughout the Arab world.