In time Wahiduddin emerged as a critic of Maulana Mawdudi's Islamist ideas, which he saw as reactionary rather than authentically Islamic. From Khan's perspective, Mawdudi was treating politics as the center of Islamic activity, when tawhid (the oneness of God) is the actual heart of Islam, and the call (Dawa) to tawhid should be the center of all Islamic activity, making all else secondary. He dispels the notion that Islam is a religion of violence. He deals at great length in his writings with issues relating to pluralism, inter-faith dialogue and peace. His concern has been to demolish the political interpretation of Islam and present Islam as a complete ideology of peace.
The notion of "political" in Khan's writings are linked to "political Islam," which he sees as essentially violent. In Islam and World Peace (2015), he writes that the "so-called Islamic thinkers" should be blamed for creating contemporary hatred and violence. These have invented "a completely false, political interpretation of Islam" in the name of the "Islamic revolution." However, true and authentic Islam means to only proselytize peacefully, while confrontation and enmity are "political" and wrongly associated with Islam. 
Adding to his opinion, he also thinks that "political agitation produces a hate culture." The solution to the politicization of Islam and the hate and violence that this ideology creates "is to help Muslims advance in […] non-political spheres." The progress of the non-political spheres means the advancement of education, science, technology, and business. In this regard, contemporary Muslim states are, while politically independent, still "dependent on Western countries" for scientific and technological development. Regardless of "witnessing an Islamic revolution," the so-called Islamic states are equally in bad a situation as "secular Muslim states" are, which is because of their backwardness in intellectual and economic terms. 
He believes that the idea of the umma or "the greater religious community […] dominates the mindset of present-day Muslims." It is said that Muslims everywhere share a general focus on the global Muslim community and hatred towards "Western nations." Khan describes these ideas as "communal thinking" and the movement as "communal," meaning both biased and narrow-minded, as well as in opposition to authentic Islam. He discusses "political Islam" in terms of the "communalisation" of religion, meaning the creation of a nation or community of Muslims, which is why for Khan, political Islam is not Islamic at all as he is aware that authentic Islam is thoroughly universal in scope. 
Khan describes three interrelated layers of belief and practice among contemporary Muslims. The first and most fundamental layer is a deep-seated inward-looking "Muslim-oriented" tendency among Muslims: "Their sole purpose is their own community, and they are indifferent to the rest of humanity." The second and third levels are represented by "Islamists" and "suicide bombers," respectively. But according to Khan, Muslim-oriented thinking, Islamism, and suicide bombers are all interrelated and feed off each other. In fact, they are the product of the same "negative" communal thinking, meaning the inability to look beyond their own community. 
He claims that communal Muslim beliefs and practices are in opposition to authentic Islam by citing the Quran as saying that God "is the Lord of the Worlds" (a reference to Sura 1) and that the Prophet Muhammad is "a mercy to all mankind." Khan's position is that these Quranic references show that God and the Prophet Muhammad are not significant for Muslims only. Hence, looking for the benefit of the Muslim community both in general and specifically through the building of an Islamic state is not the message of the Quran.  Instead, the Quranic message and the example of the Prophet Muhammad are for everybody and belong to everyone, not only to the Muslims. (Mattais)