Arab davlatlarni yevropamarkazchi tahlil qilish shuni e'tibordan chetda qoldirdiki, ko'pgina arab mamlakatlari va ularning chegaralari, shu jumladan davlatlarning nomlanishi ham, uzoq tarixiy (mustamlakachilikdan oldingi) an'analarga yaqin asoslanadi. Falastin holatida, boshqa ko'plab arab siyosiy birliklarida bo'lgani kabi, an'anaga ko'ra va o'rta asrlar davomida Filastin nomi aniq geografik joyni hamda (asosan, lekin faqat arab musulmonlardan iborat) aholining kimligini bildirgan. Bundan tashqari, zamonaviy Falastin tarixi ko'pincha Yevropa, Usmonli va sionistik-ko'chmanchi nuqtai nazaridan o'rganiladi; Falastinning va falastinliklarning o'zlarining mustaqil harakati va ovozi kamdan-kam e'tirof etiladi. Bunday imperiyachi va mustamlakachi qarash bilan zamonaviy Yaqin Sharq tarixchilari ham Usmonli imperiyasiga va "Usmonli islohotlari"ga e'tibor qaratadilar. Bu esa Yaqin Sharqning imperiyalar xronologiyasiga G'arbning uzoq an'anaviy qiziqishining bir qismidir: Ossuriya, Fors, Yunon, Rim, Usmonli, Britaniya va boshqalar. Holbuki, dawlah al-qutriyyah, ya'ni mamlakat/davlat (arabcha qutr so'zi "mamlakat" degan ma'noni anglatadi) — parachronizm sifatida, an'anaga ko'ra sultonlik, amirlik, qirollik, xonlik, shayxlik, viloyat, xalifalik yoki boshqa nom shaklida bo'lsin — musulmon tarixi davomida va musulmonlar ko'pchilik bo'lgan mamlakatlarda davlatchilikning eng keng tarqalgan shakllaridan biri bo'lgan; bunday davlatchilik ko'pincha amalda suverenitetga ega bo'lgan. Kordova xalifaligi (miloddan avvalgi 929 dan 1031 gacha), G'arnota amirligi (1230‒1492), Markaziy Osiyo xonliklari, Ummon sultonligi (1741 yildan hozirgacha), Tunis beylari (1705‒1957), Lubnon tog'i amirligi (1516‒1841), birinchi Saudiya davlati (Dir'iya amirligi, 1744‒1818) va Misr Muhammad Ali posho viloyati (1805‒1948) bu davlatchilik shaklining musulmon tarixida naqadar keng tarqalganini ko'rsatadigan bir necha misoldir. Ba'zi dual qutriyyah, masalan Misrdagi Mamluk Sultonligi (1250–1517), XI–XIII asrlarda Bag'dodagi Muslim Xalifaligidan ancha kuchliroq edi. Bu holat istisno emas edi: dawlah qutriyyah butun arab va islom olamida keng tarqaldi, ayniqsa IX asrning ikkinchi yarmida Abbosiylar Xalifaligi zaiflashgandan keyin. Ko'plab bunday mustaqil davlatlar katta farovonlikka erishdi hamda ajoyib madaniy yutuqlarga erishdi.

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.

Masalan, Shimoliy Suriyaning ko‘p qismini va g‘arbiy al-Jazira hududlarining bir qismini o‘z ichiga olgan mustaqil Halab amirligi 944-yilda Hamdoniylar shahzodalari tomonidan asos solingan va Sayf ad-Davla hukmronligi ostida mustaqil amirlik markaziga aylangan. U katta farovonlik davrini boshdan kechirgan, eng buyuk arab shoiri al-Mutanabbiy hamda Islomning eng buyuk faylasuflaridan biri, ko‘p qirrali olim al-Forobiy yashagan joy bo‘lgan. Al-Forobiy “Fozil shahar aholisining qarashlari” asari muallifi bo‘lib, u “Mukammal davlat” nomi bilan ham tanilgan (al-Forobiy, 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).

Dawlah qutriyyah ning bu boy tarixiy merosi, uning zamonaviy ekvivalenti bo'lgan dawlah wataniyyah yoki milliy davlat, XX asr boshlarida arab dunyosi va musulmonlar ko'pchilik bo'lgan Falastinda ikki bosqichli watani‒qawmi millatchilikning vujudga kelishi va shakllanishiga omil bo'ldi.

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.

Bugungi kunda Arab dunyosi Falastindan tashqari yigirma bir davlatdan iborat, yoki boshqacha aytganda, ikki yuz yigirma bir ... — bu yerda gap ikki qutriyya (milliy davlat) haqida ketayapti. Arab millatchiligining panarab mafkurachilari ko‘pincha Arab birligi loyihalarining muvaffaqiyatsizligi va Arab dunyosida al-dawlah al-qutriyyah (milliy davlat)ning ustunligi hamda barqarorligi asosan mustamlakachilik merosining mahsuli, deb ta’kidlaydilar. Ammo bu fikr Islom ostidagi davlatchilikning tarixiy merosini, arablarning mahalliy faolligini, mahalliy va mintaqaviy o‘ziga xos an’analarni hamda ko‘plab arab jamiyatlarining qadimgi mahalliy ildizlari va tarixiy avtonomiyasini e’tiborsiz qoldirib bayon etiladi. Aslida, quyida ko‘rib chiqqanimizdek, Yevropa mustamlakachiligi Falastinda dawlah qutriyyah yaratilishiga to‘sqinlik qildi.

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.

Bundan tashqari, Arab toponimlari, masalan, Falastin (Palestine), Misr (Egypt), Suriya, Liviya, Iroq va Yaman, qadimiy tarixiy ildizlarga va o'zini belgilash bo'yicha mahalliy qonuniylikka ega. Bundan tashqari, XVIII asr Falastinida Dhaher al-ʿUmar amirligi — dawlah qutriyyah (mahalliy davlatchilik) shakli bo'lgan — Falastin davlatchiligi yaratilishining orqasida turgan mahalliy kuch-harakatning yorqin misolidir. Zamonaviy davrda Falastin/Filastin kabi qadimiy toponimlarning tiklanishi va keng tarqalishi qadimgi tarixda (Kech Bronza davridan boshlab) bu nomning keng qo'llanilishiga asoslangan.

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)

…va Klassik antik davr, Vizantiya xristianligi va O'rta asr islomi davomida. Garchi mustamlakachilik merosi va Yevropaning "millat-davlat" haqidagi g'oyalarining ta'siri Arab dunyosida ikki bosqichli (vatanij‒qavmiy) millatchilik shaklining paydo bo'lishiga hissa qo'shgan bo'lsa-da, Arab dunyosi bo'ylab dawlah qutriyyah ning paydo bo'lishi va hukmronligi uchun omillar majmuasida mahalliy ildizlar va mintaqaviy tarixiy meros ham albatta hisobga olinishi kerak.

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.