Falastin haqidagi tarixiy yozuvlarda imperiyalar xronologiyalari va mustamlakachi metodologiyalar hamda "tashqaridan" yondashuvdagi tarix ustunlik qiladi.

The historical writing on Palestine is dominated by imperial chronologies and colonising methodologies and history ‘from without’ approaches.

Shunga o'xshash holda, late Mamluk va early Ottoman davrlarida mahalliy arablar "Falastin" atamasini butunlay unutgan, uni faqat Ottoman davrining oxirida Yevropa bilan aloqada bo'lgan mahalliy arab xristianlari ularga qaytargan, degan fikr ilgari surilgan. Nemis islom tarixi olimi Gudrun Kremer o'zining "Falastin tarixi: Ottoman fathidan Isroil davlatining tashkil topishigacha" asarida o'tkir kuzatuv bilan shunday deydi:

In a similar vein, it has been suggested that the term Palestine had been completely forgotten by local Arabs during the late Mamluk and early Ottoman periods and that it was only brought back to them in the late Ottoman period by local Arab Christians in touch with Europe. In her work A History of Palestine: From the Ottoman Conquest to the Founding of the State of Israel, Gudrun Krämer, a German scholar of Islamic history, astutely observes:

Shunga qaramay, "Falastin" atamasi faqat Yevropa Uyg'onish davrida, Yunon va Rim antik davriga ongli ravishda murojaat qilish natijasida qayta tiklangan, uni yahudiylar hech qachon ishlatmagan, mahalliy arablar uni butunlay unutgan va uni Yevropa bilan aloqada bo'lgan arab xristianlari ularga qaytargan, degan keng tarqalgan qarashni endi qo'llab-quvvatlab bo'lmaydi. (Krämer 2011: 16)

And yet, the widespread view that the term ‘Palestine’ was only revived at the time of the European Renaissance with its conscious reference to Greek and Roman antiquity, that it was never used by Jews, that it had been entirely forgotten by local Arabs, and that it was brought back to them by Arab Christians in touch with Europe, can no longer be upheld. (Krämer 2011: 16)

Aslida, Mamluk va Usmoniylar davrida tarixiy Falastin xotirasini Falastinlik musulmon yozuvchilar va faqihlar, shuningdek, Falastin orqali o'tgan arab va musulmon sayyohlar tirik saqlab kelgan. XIV asrda, Mamluklar hukmronligi davrida, Filastin nomini arab va musulmon sayyohlar tilga olganlar, ko'pincha bu nom Islom davrida bir necha asr davomida Jund Filastin viloyatining poytaxti bo'lgan al-Ramla shahri bilan bog'liq holda eslatilgan. Shimoliy Afrikadan kelgan mashhur musulmon sayyoh va olim Ibn Battuta butun musulmon dunyosining ko'p qismini kezib chiqqan va 1326 yilning yozida Falastinga tashrif buyurgan. Keyinchalik u o'z sayohati haqidagi hikoyasini "Rihlah" ("Sayohat" yoki "Safarnomalar") nomi bilan yozgan:

In fact, the memory of historic Palestine was kept alive throughout the Mamluk and Ottoman periods by Palestinian Muslim writers and jurists as well as by Arab and Muslim travellers through Palestine. In the 14th century under the Mamluks the name Filastin was cited by Arab and Muslim travellers, often also in connection with the city of al-Ramla, the former capital of the province of Jund Filastin for several centuries under Islam. Ibn Battuta, the famous Muslim traveller and scholar from North Africa, travelled through most of the Muslim world and visited Palestine in the summer of 1326. He later wrote his account as the Rihlah (‘Journey’ or ‘Travels’):

Shundan so‘ng men Quddus [al-Quds] shahridan Ashkalon qal’asiga bordim, u butunlay vayron bo‘lgan edi. Umar masjidi nomi bilan mashhur bo‘lgan buyuk masjiddan devorlaridan va bir qancha tengsiz go‘zallikdagi marmar ustunlaridan boshqa hech narsa qolmagan edi; ular qisman tik turar, qisman yiqilib yotardi.

I journeyed thereafter from Jerusalem [al-Quds] to the fortress of Askalon, which is a total ruin. Of the great mosque, known as the mosque of ‘Omar, nothing remains but its walls and some marble columns of matchless beauty, partly standing and partly fallen.

Ulар orasida qizil rangli ajoyib bir ustun bor, uni haqida odamlar aytadiki, nasroniylar uni o'z mamlakatlariga olib ketishgan, lekin keyinroq uni yo'qotib qo'yishgan, so'ngra u Ashkelonda o'z joyida topilgan. Undan men ar-Ramla shahriga bordim, u Filastin deb ham ataladi; u yerda, aytishlaricha, uchyuz payg'ambar dafn etilgan bu masjidlarning qiblasi tomonida. Ar-Ramladan men Nobulus shahriga bordim ... daraxtlarga va doimiy oqar suvlarga boy shahar, [ash-Sham] viloyatidagi zaytun bilan eng boy shaharlardan biri. Undan moy Qohiraga va Damashqqa eksport qilinadi. Aynan Nobulusda xurmo qandi (xurmo asali) tayyorlanadi va Damashqqa hamda boshqa joylarga eksport qilinadi ... Nobulusda, shuningdek, o'z nomi bilan ataladigan qovunning bir turi bor, yaxshi va mazali meva ... Undan men Ajlun shahriga bordim ... G'avrdan o'tib, sohil bo'ylab Akka [Akra] tomon yo'l oldim, u vayronaga aylangan ... Akka avvallari franklar [salib yurishchilari] mamlakatining poytaxti va porti bo'lgan ... va Konstantinopolning o'zi bilan raqobatlashgan.

Amongst them is a wonderful red column, of which the people tell that the Christians carried it off to their country but afterwards lost it, when it was found at its place at Askalon. Thence I went on to the city of ar-Ramlah, which is also called Filastin, in the qibla of those mosques they say three hundred of the prophets are buried. From ar-Ramlah I went to the town of Nabulus ... a city with an abundance of trees and perennial streams and one of the richest in [al-Sham] for olives. The oil of which is exported thence to Cairo and Damascus. It is at Nabulus that the carob-sweet is manufactured and exported to Damascus and elsewhere ... Nabulus has also a species of melon which is called by its name, a good and delicious fruit ... Thence I went to Ajalun ... passing through the Ghawr, followed the coast to Akka [Acre] which is in ruins ... Akka was formerly the capital and port of the country of the Franks [Crusaders] ... and rivalled Constantinople itself. (Ibn Battuta 2005: 57‒58)

Ammo Filastinning ijtimoiy xotirasi va siyosiy geografiyasi, ehtimol, Mamluk davrida Falastin orqali sayohat qilgan arab yozuvchilariga qaraganda, mamlakatda yashagan mahalliy musulmon falastinlik yozuvchilar tomonidan yanada yorqinroq saqlab qolingan. Mamluklar davrining oxirida yozgan Mujir al-Din al-Ulaymi (1522 y. vafot etgan) (مجير الدين العليمي ‒1456), falastinlik musulmon qozi, tarixchi va Quddus aholisi, o'zining "Al-Quds va al-Xalil tarixining ulug'vor kitobi" (al-Uns al-Jalil bi-Tarikh al-Quds wal-Khalil, taxminan 1495) nomli keng qamrovli asarida o'z vatanini keng ko'lamda Filastin deb ataydi, bu atamani yigirma ikki marta takrorlaydi. U Muqaddas yer (al-Ard al-Muqaddasah) iborasini ham ishlatsa-da, al-Sham kabi boshqa geografik nomlar tilga olinmaydi. Mujir al-Din al-Sham mintaqasini besh alohida viloyatga ajratadi, ulardan ikkitasi tarixiy va zamonaviy Falastin bilan bog'liq.

But the social memory and political geography of Palestine were kept alive perhaps more vividly by indigenous Muslim Palestinian writers living in the country than by Arab writers travelling through Palestine during the Mamluk period. Writing during the late Mamluk period, Mujir al-Din al-ʿUlaymi ( 1522 ) (مجير الدين العليمي ‒1456), a Palestinian Muslim qadi, historian and Jerusamelite, in his comprehensive work The Glorious History of al-Quds and al-Khalil (al-Uns al-Jalil bi-Tarikh al-Quds wal-Khalil, c. 1495), extensively refers to his native country as Filastin, a term he repeats twenty-two times. Although he also uses the term Holy Land (al-Ard al-Muqaddasah), no other geographical names, such al-Sham, are mentioned. Mujir al-Din divides the al-Sham region into five distinct provinces, two of which are connected with historic and modern Palestine:

Birinchi Sham — bu markazida ar-Ramla shahri joylashgan Falastin.

• The first Sham is Palestine with the city of al-Ramla at its centre.

Ikkinchi Sham Hauran bo'lib, uning markazida Tiberiya shahri joylashgan.

• The second Sham is Hauran with the city of Tiberias at its centre.

Uchinchi Shom — G'outa bo'lib, uning markazida Dimashq shahri joylashgan.

• The third Sham is the Ghouta with the city of Damascus at its centre.

To‘rtinchi Sham — bu Hims bo‘lib, uning markazida Hims shahri joylashgan.

• The fourth Sham is Hims with the city of Hims at its centre.

Beshinchi Sham — Qinnasrin bo‘lib, uning markazida Halab shahri joylashgan.

• The fifth Sham is Qinnasrin with the city of Aleppo at its centre.

Mujir al-Din Filastin ni o'z mamlakati sifatida markazga qo'yib, al-Shomning birinchi viloyati sifatida al-Sham tushunchasini shakllantiradi. U, shuningdek, boshqa musulmon mualliflarining quyidagi so'zlarini faxr bilan keltirib, Falastinni markaziy o'ringa qo'yadi:

Mujir al-Din constructs a concept of al-Sham which places his own country, Filastin, at its centre as the first region of al-Sham. He also puts Palestine centre stage by proudly quoting other Muslim authors saying:

"Yerda nimaning kamchiligi bo‘lsa, Shomda ko‘payadi, Shomda nimaning kamchiligi bo‘lsa, Filastinda ko‘payadi" (Mujir al-Din 1973). U Filastinni janubda, Sinaydagi al-‘Arish yaqinidagi nuqtadan to shimolda Marj Ibn ‘Omerdagi Lajjungacha cho‘zilgan deb ta’riflaydi. Filastinning bunday hududiy tasavvuri butun ilk islom davridagi Filastin arab viloyatining chegaralarini aks ettiradi (Mujir al-Din 1495; Gerber 2008: 49; le Strange 2014; Khalidi, R. 1998:

‘what is lacking on earth, increases in al-Sham, and what is lacking in al-Sham, increases in Palestine’ (Mujir al-Din 1973). He describes Filastin as stretching from a point in the south near al-‘Arish in Sinai to Lajjun in Marj Ibn ‘Amer in the north. This territorial conception of Filastin echoes the boundaries of the Arab province of Filastin throughout early Islam (Mujir al-Din 1495; Gerber 2008: 49; le Strange 2014; Khalidi, R. 1998:

216, izoh 25). Bu shuni yaqqol ko'rsatadiki, o'rta asrlardagi arab-islom viloyati Filastinning juda serhosil ijtimoiy, madaniy va geografik xotirasini mamluklar va erta Usmonli davrlarida mahalliy musulmon filastinlik qozilar va yozuvchilar asrab-avaylagan.

216, note 25). This amply demonstrates how the incredibly fertile social, cultural and geographic memories of the medieval Arab Islamic province of Filastin were nurtured by local Muslim Palestinian judges and writers throughout the Mamluk and early Ottoman periods.

Filastin davlati ikki taniqli falastinlik musulmon olim va faqihning, ya’ni Mujir al-Din al-ʿUlaymiy (taxminan 1495; quyida qarang) va XVII asrda yashagan Xayr al-Din ar-Ramliyning asarlarida va ijtimoiy xotirasida saqlanib qolgani sababli, XVIII asrda Quddusdagi Islom shariat sudining arxivlarida ham “Filastin”, “Ard Filastin” (“Falastin yeri”, “أرض فلسطين”) va “Ahl Filastin” (“Falastin xalqi”, “أهل فلسطين”) atamalari aks etgani ajablanarli emas. Bu atamalar ar-Ramla, Lidda, Yaffa, al-Quds, al-Xalil (Xevron) va G‘azo shaharlariga, shuningdek, kengroq geografik hudud – ash-Shom doirasida ishlatilgan bo‘lib, Mamluklar va Usmonlilar davrida mahalliy va mintaqaviy falastinlik musulmonlarning ijtimoiy xotirasida ancha tirik bo‘lib kelgan.

In view of the fact that the polity of Filastin was preserved in the social memory and works of two distinguished Palestinian Muslim scholars and jurists, Mujir al-Din al-ʿUlaymi, (c. 1495) (see below) and Khair al-Din al-Ramli in the 17th century, it is hardly surprising that the archives of the Islamic Sharia Court of Jerusalem in the 18th century also show that the terms Filastin, ard Filastin (‘land of Palestine’, ‘ أرض فلسطين ’) and ahl Filastin (the ‘people of Palestine’, ‘ أهل فلسطين ’) – with specific reference to the cities of al-Ramla, Lydda, Jaffa, al-Quds, al-Khalil (Hebron) and Gaza, and within the wider geographical region al-Sham – remained very much alive in local and regional Palestinian Muslim social memory throughout the Mamluk and Ottoman periods.