"“Mawdudi’s revivalist position was radical communalism as it articulated Muslim interests and sought to protect their rights, and demanded the severance of all cultural and hence social and political ties with Hindus in the interests of purifying Islam."

“Introductory books on Mawdūdī rarely refer to his views on jihād. These views are uncompromising, unapologetic, and very disturbing in their implications. Mawdūdī begins his short treatise, Jihād in Islam, with a definition of religion and a definition of nation: But the truth is that Islam is not the name of a “Religion”, nor is “Muslim” the title of a “Nation.” In reality Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals. “Muslim” is the title of that International Revolutionary Party organized by Islam to carry into effect its revolutionary programme. And “Jihād” refers to that revolutionary struggle and utmost exertion which the Islamic Party brings into play to achieve this objective.”

“He argued that the Islamic state was an ideological one, and the preservation of its ideological purity was therefore the condition sine qua non for its survival and development. Extended rights for minorities would undermine the Islamic state as they would diffuse its ideological vigilance. Therefore limiting their rights to those of zimmis in Islamic law was a matter of national security and self-preservation.”

“It was in Hyderabad that Mawdūdī fully developed his views on the corruption of Islam “by centuries of incorporation of local customs and mores that had obscured that faith’s veritable teachings,” writes University of San Diego assistant professor of political science Seyyed Vali Reza Nasr. “Salvation of Muslim culture and the preservation of its power lay in the restitution of Islamic institutions and practices after they had been cleansed of the cultural influences that had sapped Muslims of their power.”

“materials for the constitution of an Islamic state are to be found in four principle sources, the Koran, the Sunna of the Prophet, the conventions and practices of the Four Rightly Guided Caliphs, and in the rulings of the great jurists of the Islamic tradition.”

“The Qur'an is not a book of abstract theories and cold ideas, which one can grasp while seated in a cozy armchair. Nor is it merely a religious book like other religious books, whose meanings can be grasped in seminaries and oratories. On the contrary, it is a Book which contains a message, an invitation, which generates a movement. The moment it began to be sent down, it impelled a quiet and pious man to abandon his life of solitude and confront the world that was living in rebellion against Allah. It inspired him to raise his voice against falsehood, and pitted him in a grim struggle against the lords of disbelief, evil and iniquity. One after the other, from every home, it drew every pure and noble soul, and gathered them under the banner of truth. In every part of the country, it made all the mischievous and the corrupt to rise and wage war against the bearers of the truth.”

““the simple fact is that according to Islam, non-Muslims have been granted the freedom to stay outside the Islamic fold and to cling to their false, man-made, ways if they so wish.” ...“There is no compulsion in religion.” ... “have, however, absolutely no right to seize the reins of power in any part of God’s earth nor to direct the collective affairs of human beings according to their own misconceived doctrines. For if they are given such an opportunity, corruption and mischief will ensue. In such a situation the believers would be under an obligation to do their utmost to dislodge them from political power and to make them live in subservience to the Islamic way of life”