The correct attitude towards politics in Islam is "political status quo-ism," which is the result of the greatest wisdom.  The latter, Khan associates with "the method of political confrontation," meaning that all your time and energy will be spent fighting your rivals instead of achieving something of your own. Instead, Khan thinks that Islam teaches that: "Politics is not the only important field of human activity. There are many other vital spheres of work, like education, business, industry, social reform, academic learning, scientific research etc." Hence, the principle of "political status quo-ism" means the opposite to a politics of change, or at least radical change or revolution. Another principle is the avoidance of "political movements" and, instead, a pragmatic focus on education, science, and business.
His political status quo-ism can be analyzed in relation to the national and international debate situation and the political and social situation in India. Khan seeks to convince Indian Muslims of the importance of political status quo-ism, that is, loyalty to the Indian federal republic and its principles and thus maintaining peaceful and cooperative relations with the dominant Hindu majority.
However, Mattias Dahlkvist, in his paper, "The Politics of Islam, Non- Violence, and Peace The Thought of Maulana Wahiduddin Khan in context", also writes that Khan's claim of an authentic and timeless "political status quo-ism" in Islam should not hide from the view that this in itself is a political position, especially in the national, Indian, and international political situation. This is significantly overlooked in Khan's writings.