_|_ |_| / \ /\ / \ /\ / \ / \ / \ | | | | | | \ / \ / \ / \__/ \_____/ \__/ |__| |_____| |__| ___ _______ _______ ___ | _ _ | | | | Persianate Erotic Library | | | | | | (Farsiyya | | | | | | Kitabistan-e-Lizzat) | | | | |_| http://asstr.org/~mughal |_| | ____|____________________________________|_____ | | | Erotic Stories in Iranianate Languages (Farsi,| | Urdu, Punjabi, Hindustani or Hindi for short, | | Bengali, Oudhi, Sindhi & Kashmiri), Prakritic | | Indo-Aryan (Guzerati, Marathi, Braj, Sanskrit,| | Concani, Oriya, Assamese, Maithili, Magadhi, | | Rajasthani & Bhojpuri) & Dravidian Languages | |_______________________________________________| ----------------------------------------------- | Note | | - No Copyright: This article has been | | released to the Public Domain by the | | author. Distribute Freely for any use. | | - This is an erotic story involving all | | manner of sexual acts between persons, | | different races, animals, hermaphrodites | | and objects. 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Please read these before | | proceeding below. | |_____________________________________________| ---------------------------------------------------- | No Copyright: I, the creator of this work, hereby | | release it into the public domain. This applies | | worldwide. Further, I grant any entity the right | | to use this work for any purpose, without any | | conditions. Distribute Freely. | |___________________________________________________| The Prayers of the Bibis of Sayyidpur by Nizami Begum Neelofar Khanum Hyderabadi Category: afsm, aryan female-shudra male, shudra, bibi, haramzadi Friday, August 22, 2008 The Sayyids were a community descended from the Prophet Muhammad. Those who migrated eastwards from Arabia settled in Iran and then moved on further East. They had settled in mumerous towns in the the Indus and Ganges valleys, as preachers of Islam and propagators of the faith. Over time, this community of Irano-Arab origins helped to spread Islam far and wide, bringing more converts than the famed armies of the Caliphs. One of these cities they established was a remote secluded city in the Swat valley called Sayyidpur, a name meaning "City of Sayyids". The lifestyle and customs of the Sayyids naturally followed the simple ideals of the early Quranic Age. All the names of the children came from Islamic and Quranic sources. Prophet Muhammad, Abu Bakr, and the first Four Rashidun or Rightly guided Caliphs, and especially Hazrat Ali, were the main heroes of this community. In terms of marriage, talaq was acceptable and many of the Sayyid Bibis had several Sayyid husbands. But sex outside of marriage, namely adultery, was out of the question and an offence. However, the mild punishments of the Quran were prescribed for these indiscretions. They avoided the luxuries of the Arabian Caliphate under the Islamic Golden Age of the Umayyads and Abbasids, and the wealthy lifestyle of the Timurid Caliphate. Thus, they looked upon the Timurid rulers of Delhi as a set of decadent Caliphs who had deviated from the simple ideals of pure Islam. Hence the houses of Sayyidpur contrasted with the princely Navabi mansions of the Timurid ruling class. They preferred not to mingle with outsiders, and had an unwritten rule that they only married inside the community. Given the seclusion of the Swat valley, this was easy to enforce. The men were expected to wear white kurtas and pyjamas, following the dress code of the early Muslims, while the devout Sayyid women or Sayyidas were expected to wear black burqa to cover their entire body. Only the eyes were allowed to look out from under the burqa. While the veils so treasured by the aristocratic Timurid women were meant to enhance their prestige and social standing by distancing them from commoners, the Sayyid women wore veils out of modesty and a sign of piety. Hence, while the veils of the aristocracy were made of different colours, so as to attract and tantalize males by the mystique and enhanced status, those of the Sayyid women were only black, to indicate the piety of their wearers. Being a race of scholars, the Sayyids of Sayyidpur were totally absorbed in Quranic studies and analyses of the Fall of the Arabian Caliphate. The reasons for the Fall of the Arabian Caliphate under the waves of invasions by barbaric Catholic Crusaders, Pagan Mongols, Pagan Vikings and Habashiyya Zanj were one of the main focusses of their research and study. Others included contemplations on the early Quranic Age and the spread of Islam, as wll as refutations of the doctrines of Roman Catholicism and Brahmanism. Men were taught to memorize the Quran at a young age, and help in propagating the faith. Their women were expected to spend their lives in prayer and devotion. Very conscious of their lineage, the Sayyids forbade any men of any other race from entering their cities. They treasured their lineage to the Holy Prophet of Islam, for he was the only saint who ever combined religious sanctity with incredible political aptitude. No other religious personality had ever succeeded in also building the largest empire of its time from scratch. Yet, the Prophet Muhammad had done just that - he had re-founded the religion of Islam, and established the gigantic Arabian Caliphate, which would ultimately stretch from the Loire in France to Bengal. At its height, this great empire was five times the size of the Roman Empire, and was the largest empire ever built by man. In contrast, the other Prophets were mere saints, men who excelled at religion but nothing else. It is only the Prophet of Islam who was a great statesman, a wonderful empire-builder, in addition to being a prophet. Hence, the Sayyids naturally wanted to protect their blood-line. However, technically, this was against Islam, which forbade caste rules, so the Sayyids could not enforce such rules, but only encourage these as customs. Hence, Sayyidpur was a city inhabited only by Sayyids who could prove their descent from the Holy Prophet Muhammad, one of the greatest men who lived. This was the city of Khadija. This was the city of Sayyidpur, up in the remote Swat Valley. Khadija was born as a pure-blooded Sayyida to Sayyid parents. She had grown up in the city of Sayyidpur. When she reached puberty she was married to another Sayyid. After a few years he talaqed her to focus on theology and she married another Sayyid man. He was not attentive to her needs, as he spent a lot of time spreading Islam in remote areas, and they had another talaq. Finally, she had married her third husband. During this time, she had given birth to two Sayyid children. While the city was purely Sayyid, and no other people were generally allowed to enter, the Sayyids had to make an exception for the tehsildar. The only outside person allowed to enter the pure Sayyid city was the Subehdar (Governor or tax collector). He was of course a Muslim, but usually a non-Sayyid. The Sayyids had to grudgingly allow him and his assistants to enter the city. This was the only compromise the Sayyids of Sayyidpur had to make. Thus, almost the only people the Sayyids of Sayyidpur ever saw were Sayyids, and once in a while they saw the non-Sayyid but Muslim tehsildar. However, the tehsildar required the help of a one or more munshis (accountants), and these were often Brahmins who were well trained in mechanical intellectual work. He also often brought along a Bengali pan-walla, a Rajput archer, and sometimes a Portugi (Portuguese) or Firangi (Frank, barbarian Nordic) matchlock-man. Furthermore, being a traveller and exposed to dangers, the tehsildar usually had one or two muscular Shudra or occasionally Habshee (Abyssinian) Goondas to provide protection as his bodyguard and intimidate those tax-payers who were attempting to hide some wealth. Moreover, the tehsildar often had a retinue of some men of other castes. These were the only people the Sayyids of Sayyidpur ever met. The Sayyid men were very concerned by the occasional presence of these non-Sayyid, and especially non-Muslim men. They did not want some Kaffirs defiling and corrupting their precious pure-blooded Sayyid females, thereby breaking the treasured blood-line to the Prophet Muhammad. It was in the fourth year of the reign of Shah-Jehan that the tehsildar Amjad Khan came to Sayyidpur to collect taxes. He brought along with him a few Brahmin munshis, a Bengali pan-walla, and a Shudra Goonda, a stout Kala named Velu. The Shudras seemed almost the opposite of the Sayyids. Khadija noticed that they were much stronger than the Sayyid men, and indeed, all other races. And Velu was as muscular as the other Shudra men she had seen occasionally before. Instinctively she wondered what it would be like to mate with such a large and powerful black Shudra man. Now, Khadija had never mated with a non-Sayyid man, let alone a Shudra man. Sayyid women were never supposed to mate with a non-Sayyid man. However, a few adventurous ones had secretly broken the custom and mated with the only non-Sayyid men to enter the pure city : the tehsildar's assistants. Those women who had copulated with various non-Sayyid men reported that the Shudra man's masculine organ was by far the largest and best of all. They described the magnificent Zubb of a Shudra male as resembling a massive Telingana Black Snake, and the puny white Zubb of a Safed man as akin to a tiny worm, or a small pink Brahminy snake. Those of the Sayyid women who had tasted of Shudra men stated it was an experience they would never forget, outclassing by several orders of magnitude the performance of the men of other castes, Sayyid men included. They said that the much longer Kala (black) Shudra Zubb (penis) penetrated deeper into the Kussi (vagina) than the shorter pink Zubbs of the fair-skinned Sayyid and Aryan men, while the greater thickness of the Shudra organ stretched the vaginal lips much further apart, causing much greater pleasure for the Aurat. Furthermore, they said the Shudra male copulated with a brutal bull-like passion and often caused the woman to have mazaa or "orgasm". Hence, it was said that sleeping with a Kala man was like mating with a Dravidian God, while sleeping with a Safed (fair) man was like playing with a little boy. Khadija had never had an orgasm while mating with a Sayyid man, and she wondered what this was. The adventurous Sayyidas also found the Shudra males tended to produce much more Thook (sperm), and attributed this to the larger size of their Khags (testicles). Many of the Bibis of Sayyidpur were said to anxiously wait for the return of one of the Shudras, and to pray for the pleasure of mating with one of these fierce black males. Hence, Khadija also prayed to Allah to grant her the pleasure of mating with one of those sexually superior Shudra man at least once in her life. It was only a few days and the Sayyidpur Bibis' prayers were answered. Khadija's Showhar had gone out to do his daily study and namaz at the masjid. That was when the tehsildar came with his Shudra Goonda to obtain the taxes from Khadija's house. She invited them inside and offered them sherbet, just as her Showhar had told her to do in case the powerful Tehsildar Sahib came when he was busy studying. As the two men sat on her living room divan, Khadija looked at the muscular black Shudra Goonda many times, admiring his physique. While she was making sherbet, she quickly wrote a love-letter in Farsi for the Shudra man, professing her deep love for him and begging him to come to her house to meet her the next day. And in case he could not read Farsi or Arabi, she made on obscene drawing of a black snake intertwined with a white snake, like the carvings she had seen on the Sayyidpur masjid. She courteously explained that her husband had gone out and requested the Tehsildar to return after two days. He smiled and agreed. As they walked out, the Shudra Goonda obediently followed behind his master the Tehsildar, Khadija was able to hand him the letter. That night, her final prayer to Allah for the day was that that muscular Shudra Goonda should come to her home the next day. When her Sayyid husband made love to her later that night, she fantasized about the strong black Shudra Goonda instead. The next day Velu did come, and alone as Sayyida Khadija had prayed. Khadija eagerly let him enter and took him to her room. Finally, Khadija was with the man of her dreams in her room. She had never been so close to a black-skinned Shudra man. Eagerly she moved her hands across his muscular black chest and his thick Dravidian arms, admiring his firm abnusi (ebony) muscles. He was much more powerful than a Sayyid man. His upper body was so strong, black and masculine, so unlike the fair and effeminate frames of Sayyid men. She felt strongly attracted to him. Unable to contain her curiousity, she quickly moved her hands to his lungi. When she then opened his lungi, she noticed with great pleasure that the other Sayyid women had told her the right thing about Shudra penis size. The Shudra man's penis was much, much larger than any she had ever seen before. Velu's long black Shudra penis hung almost half way down his knees, despite the fact that it was not even erect. She noticed that it was also uncircumcised, while all of the Sayyid men she had been with were naturally circumcised. The thick black foreskin covering the dark Kinaaf (glans) looked so different from a Sayyid man's short and fair Zubb. Full of lust, she guided him to the divan where she normally slept with her Sayyid husband and then stripped off her black burqa to expose her nangi white Sayyid body. Sliding in besides the nanga Kala Shudra Goonda, she started to caress his body. She maneuvered herself under the Shudra's body. She reached down and grasped his huge black Shudra erection to guide him to her opening. Velu's Kala Zubb was much bigger than any that she had ever had in her before, but her pink Sayyida Kussi stretched to allow him into her precious Sayyida womb. Velu grunted as her tight Sayyid Kussi swallowed his enormous black Dravidian Lingam. Inside her warm, tight and wet sanctuary Velu's large Telugu weapon came fully to life and began to move inside the young Sayyid woman. The Shudra man's enormous Zubb felt good inside Khadija's Sayyida vagina. It was long and thick, with rougher skin than she was accustomed to. Khadija contracted her pelvic muscles, gripping the strange Shudra with her garm Kussi (hot vagina). She started moving her Nabur around like she knew men enjoyed her to do. Velu's Zubb was becoming like a giant Gurz (mace) inside her belly. As his Zubb thrashed inside of her she felt the beginnings of a feeling she had never felt with any man before. Khadija's hips rode the beating Zubb. Velu grasped her bare buttocks as his back arched himself deeper into the Sayyid woman. It felt so much better than it had ever been with any Sayyid man. Having her tight Sayyid Kussi crammed full of black Shudra man-meat while having an orgasm was a wonderful feeling for her. Soon Khadija felt the warmth of Velu's Dravidian Thook (sperm) flooding her Sayyida womb and igniting another of her own orgasms. For the first time in her life, Khadija had orgasmed while mating with a man. Khadija made gutteral noises deep in her throat as the unaccustomed orgasm shook her body. Velu mated with Khadija five more times on different days after that. Each time, he returned to the Tehsildar's house before nightfall. Unknown to the Sayyid men, he also mated with a few of the other Sayyidas before returning to Delhi with the tehsildar. Some of these had already tasted of the Shudra Zubb, while others were curious after having heard about the mythical penis size and superior stamina of the Shudra males. Meanwhile, Sayyida Khadija found that, after having experienced the much larger size and superior stamina of a Shudra Zubb (penis), she could not obtain any pleasure with her own Showhar. Her Showhar's short pink Aryan Zubb provided her even less friction, and consequently less pleasure, than before. Then she realized the reason that the Sayyidas prayed so devoutly for the speedy return of a Shudra man to their Shahr (city). A few seasons later several of the Sayyid women of Sayyidpur gave birth to strange black-skinned bachas. This had happened on numerous occasions before, and always a few months after one of the Tehsildar's visits. The Sayyid men were puzzled by these sudden outbursts of black babies amongst the Sayyid women, and claimed that these were the offspring of the tehsildar's Shudra Goondas. Given that they always occurred a few seasons after the visits of the tehsildar, the Sayyids charged their women with adultery. Meanwhile the Sayyid women as always stoutly denied ever doing anything wrong. The beautiful fair Sayyidas successfully convinced their husbands that they detested the ugly Shudra men. One of the Sayyid Mullas said that their women may have given birth to the babies because they fantasized about Shudra men. If a Sayyida fantasized about a Dravidian man when she mated with her Sayyid husband, it was possible that the child may take after the Shudra. Yet, the Sayyid men did not want to take any chances. These Haramzada Bachas were quickly taken to the nearest city and sold off as Naukars and slaves. The Sayyids wanted to keep their city purely Sayyid, and could not contemplate defiling their pure bloodline from the Holy Arabian Prophet. But Khadija's prayerrs - and those of many of her fellow Sayyidas - had been answered. The End