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| | | Kitabistan-e-Lizzat) | | |
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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

bibi_001.014_Prayers_Bibis_Sayyidpur