Khalid Duran's ‘Bosnia: The Other Andalusia’ (1995) argues that the religious heritage of Bosnia was pluralist and comparable with that of Andalusia under the Moors, when Christians, Muslims and Jews co-existed in a flourishing intellectual and cultural climate for much of the time. Bosnia's churches, mosques and synagogues existed side-by-side. Bosnian Muslims, he says, were leading in the fields of democracy and modernity. Good relations existed between traditionalist and reformist Muslims. Muslims did not subscribe to the anti-Christian views promulgated by Iran. Duran is credited with coining the term ‘Islamofascism’.

Misha Glenny's The Balkans: Nationalism, War and the Great Powers, 1804–1999 deals mainly with the history of the region from independence from the Ottomans through to the end of Tito's reign (1980). Religious aspects are not emphasized. The more recent conflict is dealt with in the ‘Epilogue’ as ‘The Balkan Vortex’ where more attention is given to the role of religion. The book as a whole is a lengthy, informative and comprehensive treatment.

Douglas M. Johnston's and Jonathon Eastvold's ‘History Unrequited: Religion as Provocateur and Peacemaker in the Bosnian Conflict’ (2004) examines both religion's complicity in the conflict and efforts by religious leaders to resolve the conflict.

Rusmir Mahmutćehajić's ‘The Downhill Path and Defense, Not Surrender’ (1989) [an extract from his book, Living Bosnia] argues that failure by others to rise to the defense of multi-ethnic Bosnia resulted in Bosnian Muslims developing a ‘more strident Islamic identity’.