Usmonli imperiyasi davrida (1517‒1917) Falastin, bir tomondan, Shomning janubidagi asosan arab musulmon mamlakatini bildiruvchi umumiy atama sifatida, ikkinchi tomondan esa Falastinning mahalliy aholisi orasida ijtimoiy va madaniy atama sifatida ishlatilgan. Bu bosqichga kelib, musulmonlar ko'pchilikni tashkil etgan Falastinda arab islom huquqshunosligining kuchli an'anasi shakllangan edi, bu esa har qanday avtonom siyosiy tuzumning eng muhim shartlaridan biri hisoblanadi. Uzoq Usmonli davri Falastin va al-Shom mintaqasi o'rtasidagi tarixiy aloqalarni yanada mustahkamladi. Al-Shom – islomning dastlabki davrida paydo bo'lgan va hozirgi Suriya, Falastin, Iordaniya hamda Turkiyaning janubiy hududlarini anglatgan arab islomiy geografik atamasidir, al-Shom esa ko'pincha aniq poytaxt shahar Damashq (al-Sham) ma'nosida ishlatilgan.

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).

Falastin rasmiy nom sifatida Usmonlilar davrida mavjud bo'lmagan, va bu davrda ba'zi arablar bu hududni al-Sham deb atashgan. Bu atamani avtomatik yoki faqat hozirgi Suriya bilan teng qo'yish, shuningdek, Suriyya al-Janubiyya haqidagi zamonaviy afsona yoki ba'zi arab ziyolilari hamon da'vo qilayotgani kabi "Janubiy Suriya" bilan aralashtirish to'g'ri emas.1 "Janubiy Suriya" atamasi 1919–1920 yillarda ixtiro qilingan va keng tarqatilgan hamda ikki zamonaviy oqimdan kelib chiqqan: (a) XIX asrning oxirida shakllangan suriyalik qavmiy (millatchilik) mafkurasi; va (b) 1919–1920 yillarda Amir Faysal boshchiligidagi Damashqdagi panarab millatchi rejimning shakllanish sharoitlari (quyida qarang).

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).

Janubiy Suriya" nomi qadimgi Rim davridagi Suriya-Palestina nomi bilan bog'liq edimi yoki yo'qmi, aniq emas. Ammo o'rta asr arab-islom davridagi Filastin va Vizantiya davridagi Palestina haqidagi mahalliy, umumiy xotiralar Usmonlilar davrida ham, Falastinda ham, Yevropada ham yashab qolgan.

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.

Falastindagi zamonaviylikning bir nechta boshlanishi va bir nechta manbalari bor.

Modernities in Palestine have multiple beginnings and multiple sources.

Garchi zamonaviy falastinlik o'ziga xoslikning ijtimoiy va mintaqaviy ildizlari hamda belgilari ilk zamonlarda mavjud bo'lsa-da, uning o'ziga xos zamonaviy xususiyatlari 18-asrdagi dastlabki boshlanishidan 19- va 20-asrlarga qadar ongli va ongsiz ravishda asta-sekin shakllangan. Bu evolyutsiyaga turli ijtimoiy va madaniy belgilar, jumladan, o'rta asrlardagi arab musulmon viloyati Jund Filastinning ijtimoiy xotirasi va madaniy merosi ta'sir ko'rsatgan (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).

Falastin ulamolarining kuchli an'anasi va Falastinning alohida siyosiy birlik sifatida zamonaviy ijtimoiy, madaniy va geografik ongining, shuningdek, "hududiy asoslangan mintaqaviy o'ziga xoslik"ning ildizlari Xayr al-Din ar-Ramliy (1585 – 1671) asarlariga borib taqaladi. U tarixdagi eng ajoyib falastinlik faqihlardan biri, 17-asrning taniqli islomiy faqihi, jamoat arbobi va Usmonli Falastinidagi yozuvchisi bo'lgan (Tucker 2002; Gerber 1998b). Ar-Ramliy ar-Ramla shahridan edi va u shu shahar nomi bilan atalgan. Ar-Ramla asrlar davomida Jund Falastin viloyatining ma'muriy dunyoviy poytaxti hamda Usmonli Falastinidagi yirik harbiy garnizon shahri bo'lgan. Ar-Ramliy 17-asr Falastinida yer egasi va dehqon bo'lgan, uning avlodlari — Xayrilar — 1948 yilgi Nakbagacha deyarli uch asr davomida shaharda boy dehqonlar va taniqli arboblar bo'lib qolgan.

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.

Britaniya mandati davrida Mustafo Xayriy al-Ramla shahrida to'rt yil qozi bo'lib xizmat qildi va uzoq yillar shahar hokimi bo'ldi; uning oilasi shaharning yagona kinoteatriga egalik qilardi. XVII asrda Xayr ad-Din ar-Ramliy "al-Fatava al-Xayriyya" (الفتاوى الخيرية) nomi bilan mashhur bo'lgan fatvolar (diniy hukmlar) to'plamini yaratish bilan tanildi; u 1670 yilda yakuniy shaklga keltirildi.

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

– u Falastinda, balki butun arab mintaqasida XVIII va XIX asrlarda sunniy hanafiy fiqh maktabida juda ta'sirli bo'lib qolgan (Islohiy 2008), va uning fiqhi Falastindagi oilaviy vaqf, yer egaligi va agrar munosabatlar uchun juda dolzarb edi.

– 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.

Filastinning o‘zida ham islom huquqshunosligi (fiqh) bo‘yicha kuchli an’ana shakllangan edi, to‘rtta buyuk sunniy fiqh maktabining asoschilaridan biri, imom ash-Shofe’iy (miloddan avvalgi 767–820 yillar) esa G‘azoda tug‘ilgan (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). Buyuk faqih al-Shafi’iy juda yosh yoshida fatvo berish huquqiga ega bo‘lgani ma’lum. 17-asr Falastinida “al-Fatawa al-Khairiyyah” katta amaliy ahamiyatga ega bo‘lib, davrning zamonaviy yozma manbai hisoblanadi hamda Falastindagi agrar munosabatlarga murakkab nuqtayi nazardan qaraydi, chunki al-Ramliy faqih, dehqon va yer egasi bo‘lgan. U katta kutubxona to‘plagani ma’lum. Shuningdek, u Misrdan turli urug‘lar olib kelib, ularni al-Ramla tumaniga joriy etgan (Islahi 2008). al-Ramliyning terminologiyasi va “al-Fatawa al-Khairiyyah” asari 18–19-asrlarda Quddusdagi Shariat sudlari ma’murlariga ham tanish bo‘lgan.

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.

Xayr al-Din ar-Ramliy, Mujir al-Din al-ʿUlaymiy va boshqa taniqli falastinlik musulmon faqihlari hamda adiblari "Filastin" atamasini "mamlakat" ma'nosida, ya'ni Falastin yoki "bizning mamlakatimiz" (biladuna) sifatida ishlatganliklari, XV–XVII asrlarda, Mamluk va dastlabki Usmonli davrlari davomida Falastinning hududiy tushunchasi falastinlik musulmonlarning ijtimoiy va madaniy xotirasida hali ham juda tirik bo'lganidan dalolat beradi. Bu, shuningdek, Falastin atamasi mahalliy arablar tomonidan "butunlay unutilgan" va uni Yevropa bilan aloqada bo'lgan arab xristianlari ularga qaytargan, degan asossiz da'voga ham zid keladi (Krämer 2011: 16). Bir qator olimlar Mujir al-Din va ar-Ramliy asarlaridan foydalanganlar (masalan, 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) 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:

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:

"Falastin" atamasi keyinroq ham uchraydi. Bu nomni keyingi o'rinda ishlatgan muallif Mujir al-Din dan ikki yarim asr keyin yashagan bo'lib, XVII asrda Ar-Ramlada mustaqil mufti va huquqshunos olim bo'lgan. U ummatga juda muhim fatvolar to'plamini qoldirgan (fatvo — jamoatchilik vakillari tomonidan berilgan savollarga islom huquqi nuqtayi nazaridan javob). Fatvo ommaviy hujjat bo'lib, uni turli kishilar, ehtimol savodli kishilar, hatto sudlarda ham o'qib foydalanganlar. Menimcha, undagi tilni mufti o'zi o'ylab topgan bo'lishi mumkin emas. Xayr ad-Din ar-Ramliy ham noma'lum shaxs emas edi. Aksincha, XVII asrdan keyingi Suriya va Falastinning barcha huquqshunoslari bu materialdan keng foydalanganlar va undagi har bir fatvoni chuqur bilganlari shubhasiz. Bularning barchasi muhim, agar esda tutsak, Xayr ad-Din ar-Ramliy bir necha marta yashab turgan mamlakatini Falastin deb atagan va o'quvchilari ham shunday deb o'ylashini shubhasiz nazarda tutgan. Undan ham ajablanarlisi uning "mamlakat" va hatto "bizning mamlakatimiz" (biladuna) iboralarini ishlatishi bo'lib, bu ehtimol ushbu atrofida birlashgan qandaydir bo'sh jamoani nazarda tutgandir. (Gerber 2008: 50; shuningdek, 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)

XVII asrda yashagan falastinlik musulmon olim va yozuvchilar Xayr ad-Din ar-Ramliy (al-Ramla-Filastin shahridan) va yana bir vatandoshi, G'azodan bo'lgan Solih ibn Ahmad at-Tumurtoshiy (taxminan 1715 yilda vafot etgan) asarlari Quddus fazilatlari (Fada'il al-Quds) adabiyoti bilan birgalikda, so'nggi Usmonli davrida Falastin tushunchasining ko'p yo'nalishli evolyutsiyasiga yana bir o'lchov beradi. At-Tumurtoshiy Usmonlilarning o'rta davrida yozgan va uning Quddus fazilatlariga oid islomiy asari quyidagi nomga ega: "Muqaddas yer va uning chegaralarini eslashdagi to'liq bilim va Falastin yerini hamda uning chegaralarini va ash-Shomni eslash" (al-Khabar at-Tam li-Dhikr al-Ard al-Muqaddasa wa-Hududiha wa-Dhikr Ard Filastin wa-Hududiha wa-Sham) (at-Tumurtoshiy 1695–1696; at-Turk 1998; Anabsi 1992; Gerber 2008: 50–51). At-Tumurtoshiy o'z mamlakatini tasvirlash uchun Filastin atamasini, Falastin yerini (ard Filastin), Falastin xalqini (ahl Filastin), Falastin chegaralarini (hudud Filastin, حدود فلسطين) va Falastinni eslash (dhikr Filastin, ذكر فلسطين) kabi iboralarni ishlatadi. At-Tumurtoshiy Falastin haqida yangi bilim yaratmaydi. Uning qo'lyozmasi – undan asl nusxa asosida ko'chirilgan to'rt nusxa saqlangan, shulardan ikkitasi Islom merosini tiklash markazida (Ab-Dis, Quddus) va bittasi Istanbuldagi Suleymaniye kutubxonasida saqlanadi (at-Turk 1998: 2–4) – arab-islomiy Filastinda mavjud bo'lgan mahalliy bilim va ijtimoiy xotiralarni qayta tiklaydi. XVII asr oxirida at-Tumurtoshiy Falastin chegaralarini qayta tiklashda boshqa bir vatandoshi Mujir ad-Din ning XV asrdagi "al-Uns al-Jalil bi-Tarikh al-Quds wal-Khalil" asaridan foydalanadi; uning va Mujir ad-Dinning fikricha, Falastin janubda al-'Arish/Rafahdan shimolda al-Lajjungacha (Marj Ibn 'Omirda) cho'zilgan. Bularning barchasi XVII va XVIII asrlarda mahalliy falastinliklar orasida Falastinning ijtimoiy, ma'muriy va geografik xotiralari hali ham tirik bo'lganini ko'rsatadi. 15-17-asrlarda mahalliy falastinliklar orasida Islomiy Filastinning bu asrlardagi yashab kelayotgan va hozir ham davom etayotgan xotiralari bugungi arablar va musulmonlar orasidagi Islomiy Ispaniya (al-Andalus) tarixiy xotiralaridan ancha kuchliroq bo'lgan. Bu jonli xotiralar shuni ham ko'rsatadiki, Usmonlilar davri davomida al-Sham atamasi mahalliy, chuqur ildiz otgan Filastin tushunchasini siqib chiqarmagan. Aksincha, ikki geografik atama mahalliy falastinliklarning ijtimoiy va madaniy xotirasida birga yashagan hamda amaliy jihatdan bir-birini to'ldirgan.

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.

Yevropada bosma inqilobi Lotin atamasi Palaestina va ingliz atamasi Palestine ning Yevropa Uyg'onish davrida keng tarqalishini ta'minladi. Bosma va nashr inqilobi Ma'rifat davrida yanada tezlashdi, bunda umuman klassik yunon va rim merosiga, xususan Falastinning klassik merosiga ongli ravishda murojaat qilindi. Allaqachon ko'rsatilganidek, XV asr oxiridan XVIII asrgacha bo'lgan Yevropaning Buyuk kashfiyotlar davrida Falastinning klassik va kech antik davrdagi geografiyasi, topografiyasi va etnografiyasini, shimolda Finikiyadan janubda Misrgacha bo'lgan mamlakat sifatida tasvirlagan asosiy klassik (yunon va rim) asarlar Yevropada keng tarqalgan edi. Palaestina Prima (G'azo, Caesarea Maritima va Ascalon) ning mashhur klassitsizmga moyil nasroniy Vizantiya ziyolilari, faylasuflari va ilohiyotchilari hamda Palaestina diniy-madaniy merosi ham Uyg'onish davri mualliflarini qiziqtirgan.

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.

Aslida, ilk zamonaviy Yevropa jamoaviy xotirasida Falastin nomi (lotin tilida ham, Yevropa milliy tillarida ham) mamlakatning eng keng tarqalgan nomiga aylangan (masalan, Plett 2004: 512 ga qarang). Falastin nomining ilk zamonaviy va zamonaviy davrlarda eng ko‘p ishlatilgan nom bo‘lib qolganini Uilyam Shekspirning pyesalarida ham ko‘rish mumkin.

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” (I–III qismlar) nemis musiqashunosi Maykl Pretoriusning (1571–1621) ensiklopedik asari bo‘lib, u XVII asrning eng ko‘p qirrali bastakorlaridan va musiqa sohasidagi olimlaridan biri edi. Vittenberg va Volfenbyuttelda 1614–1620 yillar orasida uch qism sifatida nashr etilgan bu asar ilk zamonaviy davr musiqa nazariyasi bo‘yicha eng ko‘p foydalaniladigan tadqiqot manbalaridan biridir (Herbert 2006: 87). O‘z davriga xos bo‘lganidek, ikkinchi jild, “De Organographia”, musiqa asboblarini va ulardan foydalanishni tasvirlaydi hamda “Falastin, Kichik Osiyo va Yunoniston”ning qadimgi asboblariga murojaat qiladi (II jild, 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).

Zamonaviy Yevropa Falastinni xaritalashtirish va u haqida yozishda ikki nuqta markaziy o'rin tutadi:

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

• Provincia Palaestina nasroniylarning Terra Santa, ya'ni Muqaddas Yer tushunchasi bilan sinonim bo‘lib qoldi.

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

• Rim va Vizantiya tasavvuridagi kabi (lekin o‘rta asr islom tasavvuridan farqli o‘laroq), Falastin tushunchasi har doim Jalila va Akkoni o‘z ichiga oladigan darajada keng bo‘lgan. Darhaqiqat, butun ilk va zamonaviy davrlar davomida (ayniqsa XVII asrdan boshlab)

• 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)

Yevropada turli tillarda “Falastin” yoki “Falastin xaritasi” nomi ostida o‘nlab xaritalar va kitoblar bosilib, nashr etildi, va bu Yevropa adabiyotining katta qismida Falastin mamlakati Akkani va Jalilani o‘z ichiga olardi. Kech Usmonlilar davrida mamlakatni qayta tasavvur qilishga va quyida ko‘rsatilgan “Filastin risolasi” nomli Usmonli harbiy qo‘llanmasiga aynan shu Yevropacha Falastin tushunchasi ta’sir ko‘rsatdi.

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).