The issue of the regional status of Jammu and Kashmir is important to Khan. He begins one of his two English tractates on the subject by pointing out that he wrote on this subject already in 1968, in the Djamiat al-Ulama-Yi Hind weekly, and that his basic analysis has not changed since. In his writings, three direct actors in the conflict can be perceived; Kashmir Islamic Militants and the Pakistani and Indian governments with their respective armies. Two indirect actors are also important, ordinary Kashmiri Muslims, and tourists and others traveling to Kashmir. Behind these actors, the cosmic forces of God and Iblīs the Shaytan are acting upon the warring parties and affecting the potential outcomes of the conflict. In fact, due to its media coverage, the conflict over Jammu and Kashmir is seen by Khan as a stage set by God to show the world that authentic Islam is a force for peace aimed to undo the global association of Islam, Muslims, and violence.

To Khan, the aim of Islam is to foster a "peace culture" which will bring about "a full range of positive activities […]." Based on this general framework, his thinking about the particular case of Jammu and Kashmir can be summarised in five points: (1) Global jihad activities, including those in Jammu and Kashmir, and their media exposure have resulted in the spreading of a false image of Islam. (2) The association of Islam with "hatred and violence" is a catastrophe for Islam itself and its goals. (3) Such an awful and widespread image must be reverted so that Islam will be universally seen for its true nature; "as a religion of peace and mercy." (4) Muslims who strive and succeed in this cause will be divinely rewarded. (5) Due to the conflict, Jammu and Kashmir are already in the media public eye. Hence Kashmiri Muslims are in a unique position to influence the "image building of Islam." Thus, Khan sees Jammu and Kashmir as a kind of stage, and the focus is on how Islam is perceived by others, perhaps a world audience.