The next question is what is culture? Who would define it? Their own ‘Ulema’ say the following. Maulana Maududi writes
If you examine the so-called Muslim society today, you will see the Muslims to be of diverse denominations. It is a veritable zoo wherein kites, crows, vultures, quails, pheasants and a myriad of fowls have been gathered together. Each one of them is a different ‘chirhya’ [specie] (in Musalman Aur Siyasi Kashmakash, vol. 3, p. 26):
What a tragedy. The Maulana is so angry he has debased the whole Muslim society. He has called them ‘chirhya’—an abusive term in vogue in the UP [Uttar Pradesh] province of India at that time—and shows no compassion for the Muslims. This is the plight of the Muslims who have ‘united in their belief of Khatamun-Nabiyyin’.
Further documentation of the plight of this Muslim ummah is noted in the paper Ahle-Hadith of April 16, 1914. This is the paper that represents them and they cannot deny it. A correspondent of the paper writes about his visit to Burma:
I have been staying here for the last ten days. A big gathering was scheduled to be held at the Jami‘a Mosque at 2.00 p.m. I went to the mosque for prayers at the time fixed for the afternoon prayers. The mosque was filled to capacity. There were strange happenings. Cups full of sherbet and trays full of bananas and dates were placed before the Imam. He constantly raised his hands in prayer. Some audible words were—the beloved of God, ‘Abdul-Qadir Jilani…. Thereafter, the mosque resounded with the chanting of ‘Ya Muradi, Ya Muradi’ (O, object of my love…) Then the necks and foreheads of the gathering were besmeared with a mixture of sandalwood powder according to the custom in vogue among the Hindu Pandits. Thereafter, a harlot stood up, dancing in the mosque as though in ecstasy. She pretended to fall headlong into the burning censer and skillfully covered her face with her hands (to protect her face from burning). This was followed by a loud beat on the tambourine by the trustee of the mosque which brought a hush in the mosque. Then the Imam said the final prayers and sherbert and bananas and dates were served. The people were then garlanded with wreaths of flowers. At about 4:00 p.m., everyone stood up and kissed the banners (about fifty of them) in the central part of the mosque. These were then taken out and three horses were decorated with them. The spirit of Qadir Auliya’ (the Saint of the Madras Region, whose anniversary they were celebrating) was, so to say, mounted on one of them. (Such is the picture of the Muslim culture painted as a consequence of, God forbid, the belief in Khatm-e-Nubuwwat). Spirits of his disciples were mounted on the other two. The Imam accompanied by the congregation made a round of the city, begging for alms. Some chubby people, wearing thick, long beards, all naked except around the loins, body covered with cow-dung ashes, led the tumultuous crowd singing ‘Ya Muradi, Ya Muradi, ‘Abdul-Qadir.’ The scene was so ludicrous that it was not possible for me to suppress my laughter. The wanton crowd, beating their drums, returned to the mosque before evening prayer. Alas, the Muslims, once wedded to the doctrine of the Oneness of God, have now sunk so deep into the filth of polytheism and heresy, that they are not ashamed to indulge in such practices, even in a mosque.
Examples of ‘Muslim culture,’ with some variations, are found in different Muslim countries. In Pakistan, one would see a queer culture being displayed at the anniversaries of different saints. The Wahhabis and Shi‘as show their own distinct culture. In short, new aspects of culture are being born at various places. Novel notions and concepts have left no harmony and concord in the culture that could be called a Muslim culture. This is the sample of the ‘uniform culture’ that they claim to have inherited as a result of their concocted faith in ‘Khatm-e-Nubuwwat.’