Sunday, July 13, 2025

Palestine? The Llinguistic origin of "Filastin" in Arabic

So "Who choose the "Term Palestine" for the area assigned Great Britain by the League of Nations as a Mandate? 

There are many historians who have stated that it was Sir Mark Sykes, who was an expert on the Middle East and familiar with its traditional nomenclature, that had played a highly significant role in the initial planning for the post-Ottoman Middle East and was an expert on the Middle East and familiar with its traditional nomenclature. 

Many historians have stated that Sykes was instrumental in the choosing of the term "Palestine" for the area assigned Great Britain by the League of Nations as a Mandate. But he wasn't solely responsible for  naming it "Palestine" in the context of the Mandate. 

Sykes certainly would have used the term "Palestine" informally, as it was the common geographical name in Western diplomatic and historical circles. 

Additionally, while the Balfour Declaration (1917) promised British support for a "national home for the Jewish people in Palestine," and Zionist organizations strongly advocated for "Eretz Yisrael" (Land of Israel), the British opted for "Palestine" as the official name of the Mandate. This was likely an attempt, at least on the surface, to maintain a degree of neutrality and not immediately endorse one group's national claim over another in the official designation of the administrative entity.

 However, the British did acknowledge Jewish wishes by agreeing that in Hebrew official documents, the word "Palestine" (פָּלֶשְׂטִינָה) would be followed by the initials Aleph-Yod (א״י), standing for "Eretz Yisrael" (ארץ ישראל).

In essence, the choice of "Palestine" was a blend of historical convention, practical administrative considerations, and an attempt to navigate the complex and conflicting promises made to both Arab and Jewish communities regarding the future of the land.

Regarding the status of the former Ottoman Turkish area of the Holyland called by cartographers as "Palestine" under Ottoman rule, one must emphasize its fragmented nature rather than a unified "Palestine" province. This point is indeed crucial for understanding the historical context leading up to the British Mandate.

First: The name the "Holyland", was the biblical name taken from the Hebrew term "Eretz HaKodesh" (Land of the Holy) and "indigeneity of the Jews":

"Eretz HaKodesh" (and also "Eretz Yisrael," Land of Israel) represents the geographical area correctly linked to the Jewish People Its deep significance as well as its historical and religious connection to the land, is fundamental to the  concept of Jewish indigeneity.

"The Land of Zion" is not just a geographical location but a powerful symbol that embodies the historical, religious, national, and eschatological aspirations tied to Jerusalem and the entire Land of Israel, particularly for the Jewish people. to the land of Zion. It is the very basis of "Zionism".

For generations for Jews in diaspora throughout history, "Zion" has been the ultimate symbol of their lost homeland and the hope for return. This deep historical and spiritual connection is central to understanding the Jewish people's relationship with the land.

This contrasts with the later, externally applied name "Palestine" used by Christian Cartographers where it became a common designation in Western (including Christian) cartography and discourse, solidifying its use in Europe over centuries. This was often divorced from the specific administrative realities on the ground under Ottoman rule.

Throughout the FOUR hundred year history of the Ottoman Empire (1516-1917), there NEVER WAS a single, unified Ottoman province named "Palestine".

While "Filastin" is the Arabic word for "Palestine," it is undeniable that the term "Palestine" (Palaestina) was famously applied to the province of Judea by the Roman Emperor Hadrian in the 2nd century CE, likely as a punitive measure after the defeat of the expulsion and enslavement of the Jews in the Bar Kochba revolt in 135CE as a means to sever the Jewish connection to the land.

Its journey into Arabic is not directly from the Latin New Testament:

  • Ancient Roots: The name's roots are much older than the Latin New Testament.
  • It traces back to ancient Egyptian records ("Peleset") and Hebrew ("Plishtim"), referring to the Philistines, a "Sea People" who settled the coastal region.
  • The Ancient Greeks were the ones who truly popularized "Palaistínē" (Παλαιστίνη) in their writings (e.g., Herodotus in the 5th century BCE) to refer to the broader coastal land.
  • Roman Solidification: The Romans solidified "Syria Palaestina" as an administrative name in the 2nd century CE. This Latin form is where the modern English "Palestine" directly comes from.

Arabic Adoption ("Filastin"): When Muslim armies conquered the region in the 7th century CE, they encountered a region already known by its Greek/Roman designation, "Palaestina." The Arabic word "Filastin" (فلسطين) is an Arabized form of the Greek/Roman "Palaestina." Arabic, like many Semitic languages, doesn't have the "P" sound, so it's typically rendered with an "F" sound (ف).

Early medieval Arab geographers and historians commonly used "Filastin" to refer to one of the districts (jund) of Bilad al-Sham (Greater Syria) during the Umayyad and Abbasid caliphates. Its usage was largely administrative and geographical.

The name "Palestine" referred to the geographical area name used by locals and outsiders. 

So why is the term "Palestine" not taken from Latin New Testament"?

Well mainly because the New Testament itself (originally written in Greek, later translated into Latin) does not use "Palestine" to refer to the entire region in the same administrative or geographical sense that the Romans later imposed. It uses terms like Judea, Galilee, Samaria, etc.

The term "Palaestina" was a post Bar Kochba revolt Roman administrative designation, which was then inherited and transliterated into Arabic. It wasn't specifically a term from the Latin New Testament.

There NEVER was a pre-existing "Palestinian State", no "state of Palestine" or a single "Palestinian" administrative entity in the modern sense under Ottoman rule. 

The administrative divisions were based on Ottoman imperial logic, not on a pre-existing national identity.

In the aftermath of the "rise of nationalism" a sense of regional identity emerged among the "Western educated"  Arabs the administrative fragmentation meant that a unified "Palestinian" national consciousness, distinct from broader "Southern Syria" or Arab identities, developed more significantly in the late Ottoman period and especially under the British Mandate, in response to Zionist immigration and later, the prospect of an independent Jewish state.

Complex Boundaries: 

When the British Mandate for Palestine was drawn up after WWI, its boundaries encompassed areas that had previously been under different Ottoman administrative units. This was a new political construct, drawing lines that did not perfectly align with pre-existing Ottoman internal divisions.

Mutasarrifate of Jerusalem's Significance: 

The  "Mutasarrifate of Jerusalem" (also known as the Sanjak of Jerusalem or "Kudüs-i Şerif Mutasarrıflığı"): This was a special independent district directly reporting to Constantinople (Istanbul), the Ottoman capital. It covered Jerusalem, Bethlehem, Hebron, Jaffa, and Gaza. Its special status was due to the unique religious importance (to Islam, Christianity, and Judaism) in the Ottoman Empire's eyes, distinguishing it from other areas that fell under broader provincial administrations like Beirut or Damascus.

Another critical aspect of the history of the former Ottoman Turkish area of the "Holyland", is that  the area was  not a single, unified administrative province under the name "Palestine." Instead, it also included the several administrative units:     

  • From the "Vilayet of Beirut" (including the Sanjaks of Acre and Nablus). This covered much of the Galilee and the northern West Bank.
  • And a smaller part of the "Vilayet of Syria" (Damascus).

While "Palestine" (or "Filastin" in Arabic) was not an official administrative province, it was a widely recognized geographical term in the region, particularly among Arabs and Europeans. 

Cartographers, travelers, and local populations used it to refer to the area roughly encompassing the Holy Land. Ottoman maps themselves sometimes used "Filastin" to label areas, particularly the Mutasarrifate of Jerusalem.

Towards the end of the 19th century, among the educated Arab classes in the Mutasarrifate of Jerusalem, there was a growing sense that "Palestine" or the Mutasarrifate of Jerusalem formed a distinct political entity, contributing to the later development of a Palestinian national identity.


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