A lokacin Daular Usmaniyya (1517‒1917), an yi amfani da Falasɗin a matsayin kalma ta gaba ɗaya don bayyana ƙasar Larabawa Musulmi mafi yawa a yankin kudancin Sham, kuma a matsayin kalmar zamantakewa da al'adu a tsakanin 'yan asalin Falasɗin. A wannan lokaci, Falasɗin mai mafi yawan Musulmi ta samar da ingantacciyar al'adar fiqhun Musulunci na Larabawa, ɗaya daga cikin mafi muhimmancin sharuɗɗan kowane irin ji na zaman kansa na siyasa. Dogon zamanin Usmaniyya ya ƙara ƙarfafa dangantakar tarihi da ke tsakanin Falasɗin da yankin al-Sham, wani sunan yanki na Musulunci na Larabawa da aka ƙirƙira a farkon zamanin Musulunci, kuma yana nufin yankunan Siriya ta yau, Falasɗin, Jordan da kudancin Turkiyya, yayin da al-Sham sau da yawa yake nufin birnin Damascus na musamman (al-Sham).

Under the Ottoman Empire (1517‒1917), Palestine was used both as a general term to describe the predominantly Arab Muslim country in the southern Sham region, and as a social and cultural term among the indigenous people of Palestine. By this stage, Muslim-majority Palestine had developed a strong tradition of Arab Islamic jurisprudence, one of the most crucial requirements of any sense of autonomous polity. The long Ottoman period reinforced the already close historic links between Palestine and the al-Sham region, an Arab Islamic geographic term which had been coined during the early Islamic period and referred to the territories of present-day Syria, Palestine, Jordan and southern Turkey, while al-Sham often referred to the specific capital city of Damascus (al-Sham).

Falasɗin ba ta kasance sunan hukuma ba a zamanin Daular Usmaniyya, kuma wasu Larabawa a wannan lokaci sukan kira yankin da sunan al-Sham, kalma wadda bai kamata a danganta ta ta atomatik ko kadai da Siriya ta yau ba, haka kuma bai kamata a hada ta da tatsuniyar zamani ta Suriyya al-Janubiyya ba, ko kuma "Kudancin Siriya" kamar yadda wasu masana Larabawa ke ci gaba da ikirari.1 Kalmar "Kudancin Siriya" an kirkire ta tare da yada ta a shekarar 1919-1920, kuma ta samo asali ne daga manyan ra'ayoyi guda biyu na zamani: (a) akidar qawmi (kishin kasa) ta Siriyawa ta karshen karni na 19; da (b) yanayin da ya kewaye kafuwar gwamnatin kishin Larabawa baki daya a Damascus karkashin Amir Faisal a shekarar 1919-1920 (duba kasa).

Palestine was not an official designation under the Ottomans and some Arabs during this period referred to the area as al-Sham, a term which should not be conflated automatically or exclusively with present-day Syria and the modern myth of Suriyya al-Janubiyyah or, as some Arab intellectuals continue to assert,1 ‘Southern Syria’. The term ‘Southern Syria’ was invented and popularised in 1919‒1920, and was derived from two modern currents: (a) a late 19th century Syrian qawmi (nationalist) ideology; and (b) the circumstances surrounding the formation of the pan-Arab nationalist regime in Damascus headed by Emir Faisal in 1919‒1920 (see below).

Ko a'a ba a bayyana ba ko "Kudancin Siriya" tana da alaƙa da sunan Roman na dā, Syria-Palaestina, amma tunanin asali da aka raba na Filastin ta Musulunci a zamanin Larabawa na tsakiya da kuma Palaestina ta Byzantine sun ci gaba da rayuwa a tsawon zamanin Usmaniyya, a Filastin da kuma a Turai.

Whether or not ‘Southern Syria’ was also related to the ancient Roman designation Syria-Palaestina is not clear, yet the indigenous, shared memories of medieval Arab Islamic Filastin and Byzantine Palaestina were kept alive throughout the Ottoman period both in Palestine and in Europe.

Zamanantakan a Falasdinu suna da farawa da asali da yawa.

Modernities in Palestine have multiple beginnings and multiple sources.

Duk da cewa tushen zamantakewa da yanki da alamomin al'adar Falasdinawa ta zamani sun samu tun zamanin da, siffofinta na zamani daban-daban sun samu a hankali, a sani da ba da sani ba, tun farkon karninsu na 18 har zuwa karni na 19 da na 20. Wannan ci gaba ya samu tasiri daga wasu alamomi na zamantakewa da al'adu, ciki har da abubuwan da al'umma ke tunawa da su da kuma gadon al'adun lardin Larabawa Musulmi na zamanin tsakiya da ake kira Jund Filastin (Gerber 1998a, 2008).

Although the social and regional roots and markers of modern Palestinian identity are found in the pre-modern period, its distinct modern features evolved gradually, both consciously and unconsciously, from its early beginnings in the 18th century into the 19th and 20th centuries. This evolution was influenced by a range of social and cultural markers including the social memories and cultural heritage of the medieval Arab Muslim province of Jund Filastin (Gerber 1998a, 2008).

Tradisiyar shari'ar Musulunci ta Larabawa mai karfi ta Falasdinu, da tushen wayewar zamantakewa, al'adu da yanki ta zamani game da Filastin a matsayin siyasa daban da kuma "asalin yanki da ke da tushe a kasa", ana iya gano su ne a cikin ayyukan Khair al-Din al-Ramli (1585 ko 1671 - خير الدين الرملي), daya daga cikin fitattun masana shari'a na Falasdinu a kowane zamani, kuma shahararren malamin shari'ar Musulunci, mai ilimin jama'a kuma marubuci a karni na 17 a Falasdinun Daular Usmaniyya (Tucker 2002; Gerber 1998b). Al-Ramli dan asalin garin al-Ramla ne, kuma an sanya masa suna ne bisa sunan garin, wanda shi ne, tsawon karnoni, babban birnin gudanarwar na lardin Jund Filastin kuma babban garin sojoji a Falasdinun Daular Usmaniyya. Al-Ramli mamallakin filaye ne kuma manomi a Falasdinu a karni na 17, kuma zuriyarsa, Khairawa, sun ci gaba da zama manoma masu arziki da fitattun mutane a garin kusan shekaru uku na karni har zuwa Nakba na 1948.

Palestine’s strong tradition of Arab Islamic jurisprudence and the roots of the modern social, cultural and geographic consciousness of Filastin as a distinct polity and ‘regional territorially based identity’ can be traced to the works of Khair al‑Din al‑Ramli ( 1585 ,خير الدين الرملي –1671), one of the most extraordinary Palestinian jurists of all times and a prominent 17th century Islamic jurist, public intellectual and writer in Ottoman Palestine (Tucker 2002; Gerber 1998b). Al-Ramli was a native of al-Ramla, and he was named for the town which was for centuries the administrative secular capital of the province of Jund Filastin and a major garrison town in Ottoman Palestine. Al-Ramli was a landowner and farmer in 17th century Palestine, and his descendants, the Khairis, remained wealthy farmers and prominent figures in the town for nearly three centuries until the 1948 Nakba.

A lokacin mulkin Burtaniya na wucin gadi (British Mandatory), Mustafa Khairi ya yi aiki na tsawon shekara huɗu a matsayin alƙali (qadi) kuma shi ne shugaban birnin al-Ramla na dogon lokaci, kuma iyalinsa ne suka mallaki gidan sinima tilo da ke cikin garin. A ƙarni na 17, Khair al-Din al-Ramli ya shahara sosai saboda fitar da tarin fatawa (hukunce-hukuncen addini) da aka sani da al-Fatawa al-Khairiyyah ( الفتاوى الخيرية ), wanda aka tattara zuwa sigarsa ta ƙarshe a shekara ta 1670.

During the British Mandatory period, Mustafa Khairi served for four years as qadi and a long-time mayor of al-Ramla, and his family owned the only cinema in the town. In the 17th century Khair al-Din al-Ramli became well known for issuing a collection of fatwas (religious edicts) known as al-Fatawa al-Khairiyyah ( الفتاوى الخيرية ) – compiled into final form in 1670

– wanda ya zama mai tasiri sosai a cikin makarantar fiqhu ta Hanafiyya ta Sunna ba kawai a Falasdinu ba, har ma a ko'ina cikin yankin Larabawa a karni na 18 da na 19 (Islahi 2008), kuma fiqhunsa ya kasance yana da matukar muhimmanci ga wakafin iyali, mallakar filaye da alakar noma a Falasdinu.

– that became highly influential in the Sunni Hanafi school of jurisprudence (fiqh) not only in Palestine but throughout the Arab region in the 18th and 19th centuries (Islahi 2008) and his jurisprudence was highly relevant to family waqf, landownership and agrarian relations in Palestine.

Filastin da kanta ta bunkasa wata kyakkyawar al'ada ta ilimin fiqhu na Musulunci, kuma ɗaya daga cikin waɗanda suka kafa manyan makarantu huɗu na fiqhu na Sunna, Imam al-Shafi'i (767–820 AD), an haife shi ne a Gaza (Haddad 2007:

Filastin itself had developed a strong tradition of Islamic jurisprudence and one of the founders of the four great Sunni schools of Islamic jurisprudence, Imam al-Shafi’i (767–820 AD), was born in Gaza (Haddad 2007:

189‒190, 193). Al-Shafi'i, babban masani a fannin shari'a, an san shi da izinin bayar da fatawa tun yana karami sosai. A karni na sha bakwai a Falasdin, al-Fatawa al-Khairiyyah tana da muhimman fannoni na aiki, kuma tana ba da tarihin zamanin nan, tana nuna kallo mai sarkakiya game da alakar noma a Falasdin, domin al-Ramli masani ne a shari'a, manomi kuma mai mallakar filaye. An san shi da tara babban dakin littattafai. Haka kuma ya shigo da iri iri-iri daga Masar, ya gabatar da su ga gundumar al-Ramla (Islahi 2008). Kalmomin al-Ramli da al-Fatawa al-Khairiyyah ma sun kasance sanannu ga masu gudanar da Kotunan Shari'a a Kudus a karnoni na sha takwas da sha tara.

189‒190, 193). A brilliant jurist, al-Shafi’i was known to have been authorised to issue fatwas at very young age. In 17th century Palestine al-Fatawa al-Khairiyyah had major practical dimensions and offers a contemporary record of the period, giving a complex view of agrarian relations in Palestine, as al-Ramli was a jurist, farmer and landowner. He is known to have amassed a big library. He also imported a variety of seeds from Egypt and introduced them to the district of al-Ramla (Islahi 2008). Al-Ramli’s terminology and al-Fatawa al-Khairiyyah would also have been known to the administrators of the Sharia Courts in Jerusalem in the 18th and 19th centuries.

Yadda Khair al-Din al-Ramli, Mujir al-Din al-ʿUlaymi da sauran manyan malaman shari'a da marubuta Musulmi na Falasdinu suka yi amfani da kalmar Filastin wajen nufin "ƙasar" a matsayin Falasdinu, ko kuma "ƙasarmu" (biladuna), a karni na 15 zuwa na 17, ya nuna cewa ra'ayin yankin Falasdinu yana nan da rai sosai a cikin tunanin al'umma da al'adun Musulmin Falasdinu a tsawon zamanin Mamluk da farkon zamanin Ottoman. Wannan kuma ya saba wa da'awar da ba ta da tushe cewa kalmar Falasdinu "an manta da ita gaba ɗaya daga Larabawan gida, kuma Larabawan Kiristoci da ke hulɗa da Turai ne suka mayar da ita gare su" (Krämer 2011: 16). Malamai da yawa sun yi amfani da ayyukan Mujir al-Din da al-Ramli (misali, Tucker 2002; Gerber 1998a, 2008:

The way Khair al-Din al-Ramli, Mujir al-Din al-ʿUlaymi and other leading Palestinian Muslim jurists and writers used the term Filastin to refer to the ‘country’ as Palestine, or to ‘our country’ (biladuna), in the 15th to 17th centuries suggests that the territorial notion of Palestine was still very much alive in Palestinian Muslim social and cultural memory throughout the Mamluk and early Ottoman periods. This also contradicts the unfounded claim that the term Palestine ‘had been entirely forgotten by local Arabs, and that it was brought back to them by Arab Christians in touch with Europe’ (Krämer 2011: 16). Several scholars used the works of Mujir al-Din and al-Ramli (for instance, Tucker 2002; Gerber 1998a, 2008:

(50‒51) don a gano tushen tarihi kafin zamanin zamani na farkon wayewar kai na zamantakewa da yanki a tsakanin Falasdinawa. A cikin littafinsa Remembering and Imagining Palestine: Identity and Nationalism from the Crusades to the Present, Haim Gerber ya bayyana:

50‒51) to trace the pre-modern roots of the emergence of embryonic Palestinian social and territorial consciousness. In Remembering and Imagining Palestine: Identity and Nationalism from the Crusades to the Present Haim Gerber explains:

Kalmar "Filastin" tana bayyana daga baya kuma. Marubucin da ya yi amfani da sunan a gaba... ya rayu shekara dari biyu da hamsin bayan Mujir al-Din, shi ne mufti mai zaman kansa kuma malamin shari'a a al-Ramla a karni na sha bakwai, wanda ya bar wa zuriya tarin fatawa mafi muhimmanci (tattaunawar shari'ar Musulunci kan tambayoyin da jama'a suka gabatar). Fatwa takarda ce ta jama'a, da ake karantawa da amfani da ita (wani lokaci a kotuna) ga kowane irin mutane, wadanda galibi suka iya karatu, kuma fahimtata ita ce harshen da aka yi amfani da shi ba zai iya kasancewa mufti ya kirkire shi ba. Haka kuma Khayr al-Din al-Ramli ba mutum ne sananne a boye ba. Akasin haka ne: duk masana shari'a daga Siriya da Filastin bayan karni na sha bakwai sun yi amfani da wannan tarin sosai, kuma babu shakka sun san kowace fatwa a cikinsa sosai. Duk wannan bayani yana da muhimmanci idan muka tuna cewa a lokuta da yawa Khayr al-Din al-Ramli yana kiran kasar da yake zaune a cikinta Filastin, kuma babu shakka yana zaton masu karatunsa suna yi haka. Abin da ya fi ban mamaki shi ne amfani da kalmar 'kasar' har ma da 'kasarmu' (biladuna), wanda hakan ke nuna cewa watakila yana da wata irin al'umma mai sassauci a zuciyarsa da ke kewaye da wannan kalma.(Gerber 2008: 50; haka kuma Gerber 1998a)

The term ‘Palestine’ appears later as well. The next writer to use the name ... lived two and half centuries after Mujir al-Din, an independent mufti and legal scholar in al-Ramla in the seventeenth century, who left for posterity a most important collection of fatwas (Islamic legal discussions of questions posed by members of the public). A fatwa is a public document, to be read and used (sometimes in courts) by all sorts of people, probably literate, and it is my understanding that the language employed could not have been invented by the mufti. Nor was Khyar al-Din al-Ramli an obscure personality. Quite the reverse: all legal jurists from Syria and Palestine after the seventeenth century used this material intensively and unquestionably knew every fatwa in it inside out. All this information becomes important if we bear in mind that on several occasions Khayr al-Din al-Ramli calls the country he was living in Palestine, and unquestionably assumes that his readers do likewise. What is even more remarkable is his use of the term ‘’the country’ and even ‘our country’ (biladuna) possibly meaning that he had in mind some sort of a loose community focused around that term. (Gerber 2008: 50; also Gerber 1998a)

Littattafan Fada'il al-Quds na Musulunci (Fifikon Birnin Kudus) da ayyukan Khair al-Din al-Ramli, na al-Ramla-Filastin, da wani ɗan ƙasarsa Musulmi kuma marubucin Falasdinu a karni na 17, Salih ibn Ahmad al-Tumurtashi (ya rasu a kusan shekara ta 1715), na Gaza, a Filastin, suna ba mu wani fanni daban na ci gaban da ra'ayin Filastin ya samu ta hanyoyi da dama a ƙarshen zamanin Daular Usmaniyya. Al-Tumurtashi ya rubuta a tsakiyar zamanin Daular Usmaniyya wani littafi na Fada'il al-Quds na Musulunci mai suna: Cikakken Ilimi a Tunawa da Ƙasa Mai Tsarki da Iyakokinta da Tunawa da Ƙasar Filastin da Iyakokinta da al-Sham (Al-Khabar al-Tam for Dhikr al-Ard al-Muqaddasah wa-Hududiha wa-Dhikr Ard Filastin wa-Hududiha wa-Sham) (al-Tumurtashi 1695‒1696; al-Turk 1998; Anabsi 1992; Gerber 2008: 50‒51). Al-Tumurtashi yana amfani da kalmomin Filastin, ƙasar Filastin (ard Filastin), mutanen Filastin (ahl Filastin), iyakoki ko kan iyakokin Filastin (hudud Filastin, حدود فلسطين) da tunawa da Filastin (dhikr Filastin, ذكر فلسطين) don bayyana ƙasarsa. Al-Tumurtashi bai ƙirƙiro sabon ilimi game da Filastin ba. A cikin rubutunsa – wanda kwafi huɗu da aka yi bisa ainihin rubutun suka tsira daga gare shi, ciki har da biyu a Cibiyar Farfaɗo da Gadon Musulunci a Ab-Dis (Birnin Kudus) da ɗaya a Ɗakin Karatu na Süleymaniye da ke Istanbul (al-Turk 1998: 2‒4) – yana sake gabatar da ilimin da ake da shi a gida da kuma tunanin al'umma game da Larabawa Musulmi na Filastin. A ƙarshen karni na 17, al-Tumurtashi ya yi amfani da wani aiki na karni na 15 daga wani ɗan ƙasarsa, Mujir al-Din, Al-Uns al-Jalil bi-Tarikh al-Quds wal-Khalil, wajen sake gina iyakokin Filastin, wanda a cewarsa da ta Mujir al-Din, ya miƙe daga al-'Arish/Rafah a kudu zuwa al-Lajjun (a Marj Ibn 'Amer) a arewa. Duk wannan yana nuna cewa tunanin zamantakewa, na mulki da na ƙasa game da Filastin a tsakanin 'yan asalin Falasɗinawa yana da rai sosai a karni na 17 da na 18. A cikin karni na 15 zuwa na 17, a tsakanin 'yan asalin Falasdinu, waɗannan ƙarnukan tunanin rayuwa da ci gaba da rayuwa game da Filastin ta Musulunci za su fi ƙarfi sosai fiye da tunanin tarihi game da Musulunci a Andalus (al-Andalus) a tsakanin Larabawa da Musulmi a yau. Waɗannan tunanin rayuwa kuma suna nuna cewa kalmar al-Sham ba ta maye gurbin ra'ayin Filastin na asali, wanda ke da tushe mai zurfi ba, a duk tsawon zamanin Daular Usmaniyya. A gaskiya ma, kalmomin nan biyu na yanki sun zauna tare a cikin tunanin zamantakewa da al'adu na 'yan asalin Falasdinu, kuma, don dalilai na aiki, suna cika juna.

The Islamic Fada’il al-Quds (Merits of Jerusalem) literature and the works of Khair al-Din al-Ramli, of al-Ramla-Filastin, and another Palestinian Muslim compatriot and writer in the 17th century, Salih ibn Ahmad al-Tumurtashi (died in c. 1715), of Gaza, in Filastin, give us another dimension to the multi-linear evolution of the concept of Palestine in the course of the late Ottoman period. Al-Tumurtashi wrote during the middle Ottoman period an Islamic Merits of Jerusalem work entitled: The Complete Knowledge in Remembering the Holy Land and its Boundaries and Remembering the Land of Palestine and its Boundaries and al-Sham (Al-Khabar al-Tam for Dhikr al-Ard al-Muqaddasah wa-Hududiha wa-Dhikr Ard Filastin wa-Hududiha wa-Sham) (al-Tumurtashi 1695‒1696; al-Turk 1998; Anabsi 1992; Gerber 2008: 50‒51). Al-Tumurtashi uses the terms Filastin, the land of Palestine (ard Filastin), the people of Palestine (ahl Filastin) the boundaries or borders of Palestine (hudud Filastin, حدود فلسطين ) and memory of Palestine (dhikr Filastin, ذكر فلسطين ) to describe his own country. Al-Tumurtashi does not create new knowledge on Palestine. In his manuscript – of which four copies based on the original manuscript have survived, including two at the Centre for the Revival of Islamic Heritage in Ab-Dis (Jerusalem) and one at the Süleymaniye Library in Istanbul (al-Turk 1998: 2‒4) – he reproduces locally available knowledge and social memories of Arab Islamic Filastin. In the late 17th century al-Tumurtashi uses a 15th century work by another compatriot, Mujir al-Din, Al-Uns al-Jalil bi-Tarikh al-Quds wal-Khalil, in his reconstruction of the boundaries of Filastin, which, according to him and Mujir al-Din, extended from al-‘Arish/Rafah in the south to al-Lajjun (in Marj Ibn ‘Amer) in the north. All this demonstrates that the social, administrative and geographic memories of Palestine among indigenous Palestinians were very much alive in the 17th and 18th centuries. In the 15th‒17th centuries among local Palestinians these centuries of lived and living memories of Islamic Filastin would be far more powerful than the historical memories of Islamic Spain (al-Andalus) among Arabs and Muslims today. These lived memories also show that the term al-Sham did not displace the indigenous, deeply rooted idea of Filastin throughout the Ottoman period. In fact, the two geographical terms coexisted in indigenous Palestinian social and cultural memories, and, for practical purposes, complemented each other.

A cikin Turai, juyin juya halin buga littattafai da latsa ya tabbatar da cewa kalmar Latin Palaestina da kalmar Ingilishi Palestine sun ƙara yaɗuwa a lokacin Zamanin Farfaɗowa na Turai. Juyin buga littattafai da yaɗa su ya ƙara sauri a lokacin Zamanin Haske, tare da niyya ta musamman ta komawa ga gadon Girka da Roma na da gaba ɗaya, da kuma gadon Falasɗinu na da musamman. An riga an nuna cewa a lokacin Babban Zamanin Binciken Turai, tun ƙarshen karni na 15 har zuwa karni na 18, muhimman ayyukan zamanin da (na Girka da Roma), waɗanda suka bayyana ilimin ƙasa, yanayin ƙasa da al'ummomin Palaestina na zamanin da da na ƙarshen zamanin Late Antiquity a matsayin ƙasa daga Finiciya a arewa zuwa Masar a kudu, sun yaɗu sosai a Turai. Shahararrun masana falsafa, masu ilimi da masana tauhidi Kiristoci na Byzantine masu koyi da salon zamanin da na Palaestina Prima (na Gaza, Caesarea Maritima da Ascalon), da kuma gadon addini da al'adun Palaestina, su ma sun ja hankalin marubutan Zamanin Farfaɗowa.

In Europe the printing press revolution made sure that the Latin term Palaestina and English term Palestine increased their circulation at the time of the European Renaissance. The printing and publication revolution accelerated during the Age of Enlightenment with conscious reference to the classical Greek and Roman heritage in general and the classical heritage of Palestine in particular. It has already been shown that during Europe’s Great Age of Exploration from the end of the 15th century to the 18th century key classical (Greek and Roman) works, which described the geography, topography and ethnography of classical and Late Antiquity Palaestina as a country from Phoenicia in the north to Egypt in the south, were circulated widely in Europe. The famous classicising Christian Byzantine intellectuals, philosophers and theologians of Palaestina Prima (of Gaza, Caesarea Maritima and Ascalon) and the religio-cultural heritage of Palaestina were also of interest to Renaissance authors.

A haƙiƙa, a cikin tunanin al'ummomin Turai na zamanin farko na zamani, sunan Falasdinu (duka a harshen Latin da na harsunan Turai na gida) ya zama sunan da aka fi amfani da shi wajen kiran ƙasar (duba, misali, Plett 2004: 512). Gaskiyar cewa sunan Falasdinu ya ci gaba da zama wanda aka fi amfani da shi a zamanin farko na zamani da na zamani ana iya gani a cikin wasannin William Shakespeare.

In fact, in early modern European collective memory the name Palestine (both in Latin and European vernaculars) became the most common designation of the country (see, for instance, Plett 2004: 512). The fact that the name Palestine remained the most commonly used throughout the early modern and modern eras is evident in William Shakespeare’s plays.

Syntagma Musicum (Juzu'i I‒III) aikin ƙamus ne na ilimi wanda masanin kiɗa dan Jamus Michael Praetorius (1571–1621) ya rubuta, ɗaya daga cikin mawaƙa da malaman kiɗa mafi iya aiki a karni na 17. An buga shi a Wittenberg da Wolfenbüttel cikin sassa uku tsakanin shekarar 1614 da 1620, kuma yana ɗaya daga cikin majiyoyin bincike da aka fi amfani da su wajen ilimin ka'idar kiɗa na zamanin farko na zamani (Herbert 2006: 87). Kamar yadda aka saba a zamaninsa, juzu'i na biyu, De Organographia, yana bayyana kayan kiɗa da amfaninsu, kuma yana ambaton kayan kiɗa na farko na ‘Falasdinu, Asiya Karama da Girka’ (Juzu'i na II, fol. 4).

Syntagma Musicum (Vols. I‒III) was an encyclopaedic work by German musicologist Michael Praetorius (1571–1621), one of the most versatile composers and musical academics of the 17th century. Published in Wittenberg and Wolfenbüttel in three parts between 1614 and 1620, it is one of the most commonly used research sources for music theory of the early modern period (Herbert 2006: 87). Typical of its period, the second volume, De Organographia, describes musical instruments and their use, and refers to early instruments of ‘Palestine, Asia Minor and Greece’ (Vol. II, fol. 4).

Abubuwa biyu ne suka fi muhimmanci a taswirar Falasdinu da rubuce-rubuce game da ita a Turai ta zamani:

Two points are central to modern European mapping of and writing about Palestine:

• Lardin Filastin (Provincia Palaestina) ya ci gaba da zama daidai da ra'ayin Kiristanci na Terra Santa, ko Ƙasa Mai Tsarki.

• Provincia Palaestina remained synonymous with the Christian notion of Terra Santa, or the Holy Land.

• Kamar yadda tunanin Romawa da Bizantiyawa yake (sabanin tunanin Musulunci na zamanin tsakiya), tunanin Falasdinu koyaushe yana da faɗi sosai har ya haɗa da Galili da Akka. Hakika, a zamanin farko da na zamani baki ɗaya (musamman tun daga karni na sha bakwai zuwa gaba),

• Like the Roman and Byzantine conceptualisation (but unlike the medieval Islamic idea), the conceptualisation of Palestine was always sufficiently wide to include the Galilee and Acre. Indeed, throughout the early and modern periods (especially from the 17th century onwards)

An dab'a dubban taswirori da littattafai aka buga, aka wallafa su a Turai (cikin harsuna da yawa) da sunan 'Palestine' ko 'Map of Palestine', kuma a yawancin wannan adabin na Turai, ƙasar Palestine ta haɗa da Acre da Galilee. Wannan fahimtar Palestine ta Turawa ce ta yi tasiri a kan sake fasalin ra'ayin Palestine da Daular Usmaniyya ta yi a ƙarshen zamaninta, da kuma littafin soja na Usmaniyya mai suna Filastin Risalesi (duba ƙasa).

dozens of maps and books were printed and published in Europe (in many languages) under the designation ‘Palestine’ or ‘Map of Palestine’ and in much of this European literature the country of Palestine included Acre and the Galilee. It was this European notion of Palestine which influenced late Ottoman reconceptualisation and the Ottoman military handbook named Filastin Risalesi (see below).