Neil Wilson; Carolyn Joy Bain (2010). „History”. Malta and Gozo (illustrated изд.). Lonely Planet. стр. 18. ISBN9781741045086. „Apart from the names Malta and Gozo, which probably have Latin roots, there is not a single place name in the Maltese Islands that can be proved to predate the Arab occupation.”
Stefan Goodwin (1. 1. 2002). „2 (Islam and Realignments)”. Malta, Mediterranean Bridge (illustrated изд.). Greenwood Publishing Group. стр. 31. ISBN9780897898201. „The likelihood that many Muslims in Malta eventually converted to Christianity rather than leave seems indicated by parallels in Sicily as well as by the fact that there is linguistic evidence suggesting that “there was a time when the church of Malta was fed by Christian Arabs.” Luttrell [Anthony T. Luttrell] is also on record with the argument that “the persistence of the spoken Arabo-Berber language” in Malta can probably best be explained by eventual large-scale conversions of Maltese Muslims to Christianity. Even when Islam had completely been erased from the Maltese landscape, Arabic remained, especially as represented by colloquial dialects of the language spoken in Libya, Tunisia, and in medieval Sicily. In the words of Aquilina, “The Arabs are linguistically the most important people that ever managed the affairs of the country…for there is no doubt that, allowing for a number of peculiarities and erratic developments, Maltese is structurally an Arabic dialect.””CS1 одржавање: Формат датума (веза)
Stefan Goodwin (1. 1. 2002). „2 (Islam and Realignments)”. Malta, Mediterranean Bridge (illustrated изд.). Greenwood Publishing Group. стр. 31. ISBN978-0-89789-820-1. „Of greater cultural significance, the demographic and economic dominance of Muslims continued for at least another century and a half after which forced conversions undoubtedly permitted many former Muslims to remain.”CS1 одржавање: Формат датума (веза)
Graham A. Loud; Alex Metcalfe (1. 1. 2002). „Religious Toleration in the South Italian Peninsula”. The Society of Norman Italy (illustrated изд.). BRILL. стр. 337. ISBN9789004125414.CS1 одржавање: Формат датума (веза)
Stefan Goodwin (1. 1. 2002). „2 (Islam and Realignments)”. Malta, Mediterranean Bridge (illustrated изд.). Greenwood Publishing Group. стр. 28. ISBN978-0-89789-820-1. „The establishment of an Italian colony for Sicilian Muslims at Lucera on the Italian Peninsula beginning in 1223 has led to much speculation that there must have been a general expulsion of all Muslims from Malta in 1224. However, it is virtually impossible to reconcile this viewpoint with a report of 1240 or 1241 by Gilibert to Frederick II of Sicily to the effect that in that year Malta and Gozo had 836 families that were Saracen or Muslim, 250 that were Christian, and 33 that were Jewish. Moreover, Ibn Khaldun is on record as stating that some Maltese Muslims were sent to the Italian colony of Lucera around 1249.”CS1 одржавање: Формат датума (веза)
Stefan Goodwin (1. 1. 2002). „2 (Islam and Realignments)”. Malta, Mediterranean Bridge (illustrated изд.). Greenwood Publishing Group. стр. 24. ISBN978-0-89789-820-1. „Though by the end of the fifteenth century all Maltese Muslims would be forced to convert to Christianity, they would still be in the process of acquiring surnames as required in European tradition. Ingeniously, they often used their father’s personal Arabic names as the basis of surnames, though there was a consistent cultural avoidance of extremely obvious Arabic and Muslim names, such as Muhammed and Rasul. Also, many families disguised their Arabic names, such as Karwan (the city in Tunisia), which became Caruana, and some derived family names by translating from Arabic into a Roman form, such as Magro or Magri from Dejf.”CS1 одржавање: Формат датума (веза)
Stefan Goodwin (1. 1. 2002). „2 (Islam and Realignments)”. Malta, Mediterranean Bridge (illustrated изд.). Greenwood Publishing Group. стр. 23–24. ISBN978-0-89789-820-1. „Gian Francesco Abela, a patrician clergyman who eventually became the Order’s [i.e., Knights Hospitaller's] vice-chancellor, also laid the foundations for Maltese historiography. Unfortunately, Abela was quite willing to distort Malta’s history in the interest of deemphasizing her historic links with Africa and with Islam. Abela's determination that Malta be portrayed as innately European and Christian at all cost eventually incorporated into popular thinking about Malta’s history a number of false traditions. In an eighteenth-century effort to strengthen the case for Abela’s distortions and misinterpretations, a Maltese priest named Giuseppe Vella even generated forged Arabic documents. Other prominent Maltese subsequently contributed to popular folklore and legends which held that Muslims of African origin had never inhabited Malta in large numbers, including Domenico Magri, also a priest. As these distortions bore fruit and circulated within the general populace, numerous Maltese became convinced that their Semitic tongue could only have come from illustrious and pioneering Asiatic Phoenicians and not under any circumstances from neighboring Arab-speaking Africans who for reasons having to do with religion, national pride, and "race" the Maltese were more comfortable viewing as implacable enemies and inferiors . ... Though recent scholarly opinion in Malta is virtually unanimous that Malta’s linguistic and demographic connections are much stronger with her Arab and Berber neighbors than [with] prehistoric Phoenicia, once out of a "Pandora’s Box," legends die hard.”CS1 одржавање: Формат датума (веза)
Zammit, Martin R. (2009). „Malta”. Ур.: Jørgen Schøler Nielsen; Samim Akgönül; Ahmet Alibašić; Brigitte Maréchal; Christian Moe. Yearbook of Muslims in Europe. 1. BRILL. стр. 233. ISBN9789004175051.
„The Mahomedan Cemetery, Malta”. Mechanics' Magazine. св. 3 бр. 11. The Canadian Patent Office Record. новембар 1875. стр. 343, 352.CS1 одржавање: Формат датума (веза)
Boissevain, Jeremy (1984). „Ritual Escalation in Malta”. Ур.: Eric R. Wolf. Religion, Power and Protest in Local Communities: The Northern Shore of the Mediterranean. Religion and Society. Walter de Gruyter. стр. 166. ISBN9783110097771. ISSN1437-5370.
Mario Buhagiar. „POST MUSLIM MALTA – A CASE STUDY IN ARTISTIC AND ARCHITECTURAL CROSS-CURRENTS”. Архивирано из оригинала 2014-08-19. г. Приступљено 1. 6. 2014. „The Muslim past became an embarrassment and history was distorted by false traditions which determined the course of Maltese historiography till the second half of the twentieth century.”CS1 одржавање: Формат датума (веза)
jstor.org
Grassi, Vincenza (јун 1987). „Un'Iscrizione Turca Del 1817 A Malta”. Oriente Moderno. Istituto per l'Oriente. 6(67) (4–6): 99—100. JSTOR25817002. doi:10.1163/22138617-0670406004.CS1 одржавање: Формат датума (веза)
Galea, R. V. (1942). „The Architecture of Malta”(PDF). Scientia. 4 (1): 159, 160. Архивирано из оригинала(PDF) 3. 4. 2018. г.CS1 одржавање: Формат датума (веза)
Triq Kordin (2012). „Islamic Centre of Paola”. Paola, Malta. Приступљено 8. 5. 2014. „This is Malta's only mosque. Also the home of the Mariam al-Batool school.”CS1 одржавање: Формат датума (веза)
Wettinger, G. (1999). „The Origin of the 'Maltese' Surnames”(PDF). 12. Melita Historica: 333. „Ibn Khaldun puts the expulsion of Islam from the Maltese Islands to the year 1249. It is not clear what actually happened then, except that the Maltese language, derived from Arabic, certainly survived. Either the number of Christians was far larger than Giliberto had indicated, and they themselves already spoke Maltese, or a large proportion of the Muslims themselves accepted baptism and stayed behind. Henri Bresc has written that there are indications of further Muslim political activity on Malta during the last Suabian years. Anyhow there is no doubt that by the beginning of Angevin times no professed Muslim Maltese remained either as free persons or even as serfs on the island.”
Buttigieg, Emanuel (2018). „Early modern Valletta: beyond the Renaissance city”(PDF). Ур.: Margaret Abdilla Cunningham; Maroma Camilleri; Godwin Vella. Humillima civitas Vallettae : from Mount Xebb-er-Ras to European capital of culture. Malta Libraries and Heritage Malta. стр. 173—183. ISBN9789993257554. Архивирано из оригинала(PDF) 1. 7. 2019. г.CS1 одржавање: Формат датума (веза)
Mario Buhagiar. „POST MUSLIM MALTA – A CASE STUDY IN ARTISTIC AND ARCHITECTURAL CROSS-CURRENTS”. Архивирано из оригинала 2014-08-19. г. Приступљено 1. 6. 2014. „The Muslim past became an embarrassment and history was distorted by false traditions which determined the course of Maltese historiography till the second half of the twentieth century.”CS1 одржавање: Формат датума (веза)
Buttigieg, Emanuel (2018). „Early modern Valletta: beyond the Renaissance city”(PDF). Ур.: Margaret Abdilla Cunningham; Maroma Camilleri; Godwin Vella. Humillima civitas Vallettae : from Mount Xebb-er-Ras to European capital of culture. Malta Libraries and Heritage Malta. стр. 173—183. ISBN9789993257554. Архивирано из оригинала(PDF) 1. 7. 2019. г.CS1 одржавање: Формат датума (веза)
Galea, R. V. (1942). „The Architecture of Malta”(PDF). Scientia. 4 (1): 159, 160. Архивирано из оригинала(PDF) 3. 4. 2018. г.CS1 одржавање: Формат датума (веза)
Boissevain, Jeremy (1984). „Ritual Escalation in Malta”. Ур.: Eric R. Wolf. Religion, Power and Protest in Local Communities: The Northern Shore of the Mediterranean. Religion and Society. Walter de Gruyter. стр. 166. ISBN9783110097771. ISSN1437-5370.