LEAKED VIDEO: Muslims, Backed By Obama, Take Man And Hang Him From A Rope And Cook Him In A Barbecue Pit. They Then Take An Autistic Child And Brutally Torture Him

By Walid Shoebat and Theodore Shoebat

Obama’s Iranian backed “boots on the ground” in Iraq are providing the essential service in combating ISIS; a plethora of new and old pro-Iranian Shiite militias that are dominating the battlefields in Iraq and Syria which raises concerns about the growing Iranian influence and the re-creation of vengeance that replaces the brutalities of ISIS by brutalities of Shiites.

Iran’s militias, known as “special groups,” such as Asaib Ahl al-Haq, (the League of the Righteous) and the Iranian Revolutionary Guard are running Iraq amok. After so many human rights abuses comes this, a leaked video of an actual barbecue of human beings:

In another leaked video, an autistic child is seen brutally tortured by Iraqi Shiite servicemen:

In another leaked video it shows a religious Shiite figure giving an Islamic allowance to brutally kill by beating someone to death:

We must remember the brutally of the Shiites. One of the most brutal Islamic warlords in Muslim history was a Shiite, his name was Tamerlane, Mongolian Shiite Muslim.  What Obama is doing is simply allowing the repetition of this ugly history which continually repeats itself.

THE MADNESS OF TAMERLANE

“All Asia is in the arms of Tamburlaine… the scourge of God and terror of the world.” –Marlowe (In McCullough, Chronicles of the Barbarians, ch. xiv, p. 299)

A countless number of people stand before our sights, all of them weeping and wailing for reasons we do not know. They are surrounded by emotionless appearing men, all with Mongolian features on horseback, armored and attired in oriental fashion. A figure appears before them, also Mongoloid. Hairy brows, a long haired mustache, and a fierce countenance ornament his face, and a harrowing aura emanates from his presence which instills into his men an obligation of reverence, while to the others a terrifying hopelessness. His fingers are thick and stoutly, his body robust and burly, his stature lofty, his eyes beaming upon the horrified multitude. (See Arabshah, Life of Timur, in McCullough, Chronicles of the Barbarians, ch. xiv, p. 301)

With a few words in an obscure language, his men grab hold of many of the people–a great chilling lamentation is heard amongst the crowed. We are witnessing those who are seized upon being ruthlessly beheaded; heads tumble to the floor, while others are in the sadistic process of enduring decapitation. Blood spurts from their necks and falls upon the shaggy beards of their executioners, who look upon their suffering victims and hear the heartbreaking sorrowing of their relatives with absolutely no emotion stirred within them; they have no facial expressions, they are as cold as the harsh lands of Central Asia from where they came. Their leader watches with not a single gesture. When it is all over, the only victims left are a few thousand toddlers and their desperate mothers. Their leader gives them some commands and they immediately ride off, with some of them walking on foot to make sure that the children and women follow along.

They arrive in an open field where they begin to separate the women from their little ones. It is truly a gut wrenching site that would make any man with humanity quiver in sadness. The leader of the barbarians says a few words which take hold of the souls of the women: ride your horses and tread upon the young. No one moves–their consciouses are contrary to the demand. Some of his counselors even begin to express their disagreement against it. The leader, in an instant, snaps into a rage and rides on, trampling over the children before him and crushing them to death under the hooves of his horse. He turns himself around, and with a ruthless and loud tone yells to his men: “Now I should like to see who will not ride after me?”

They charge over the little ones, turn their horses and ride toward the women and the counselors who dared to disagree. They continue on, they persist, they are relentless, in this act of the most horrendous barbarity, until they are done. We now see before us an endless span of dead bodies, seven thousand of them to be exact. The men and their leader are at a distance from the scene of carnage, with some remaining women and children with them–to be no doubt used for their own lustful pleasures. The leader says a phrase, and they ride off. (This illustration is based upon the account of Schiltberger, Travels and Bondage, in McCullough, Chronicles of the Barbarians, ch. xiv, p. 318)

This leader is Tamerlane, the fifteenth century Uzbek Muslim tyrant, who was responsible for the deaths of millions and whose history of violence and brutality still penetrates the mind for its complete surpassing of the moral order, and sheer neglect of all sympathy and mercy. He was a Shiite of the most fundamentalist degree, believing whole heartedly that Ali, the nephew of Muhammad, should have been the successor in Islamic hegemony, and that all Sunnis–those who affirmed that Abu Bakr deserved the mantle of the prophet–deserved death and subjugation. His goal was to create, through the means of arms, a universal Shiite empire, and he succeeding in advancing his rule from “Turkish central Asia to the heart of India, the borders of China, the Volga River in Russia, the Syrian shore of the Mediterranean, and finally to Asia Minor.” (Carroll, A History of Christendom, vol. iii, ch. xi, pp. 457-458 See also Moczar, Islam at the Gates, ch. ii, p. 51)

He conquered much of the world under the influence of a certain maxim, that “Allah Almighty said that kings, when they have entered a city, lay it waste and bring low the most powerful of it people; and thus they will do. Therefore prepare for that which will befall you, if you refuse to side with me.” (Arabshah, Life of Timur, in McCullough, Chronicles of the Barbarians, ch. xiv, p. 307)

It is the year 1401, and we are witnessing the fate of a city, Haleb in Syria, after it is besieged by this Uzbek warlord. The inhabitants are filled with terror as he and his warriors seize booty and take lives. But the mere killing of human beings does not satisfy the sanguinary pleasures of Tamerlane–he needs to kill with sadistic creativity. He had entire multitudes of people holocausted, their heads severed, and several towers erected out of their skulls. (Arabshah, Life of Timur, McCullough, Chronicles of the Barbarians, ch. xiv, p. 306) He took a suburb of Haleb, its inhabitants he threw into the city’s moat and posted timber over them alive.

He promised to spare some of them inhabitants, and kindly ordered them all to go into a large mosque, having it filled until there was thirty thousand people–both young and bold. He sealed all entrances and had the building razed with flames. He commanded each and every one of his men to bring him “the head of a man.” It took three day for them to gather a sufficient amount of heads. Sufficient for what you ask? For three towers of skulls to be built. (Schiltberger, Travels and Bondage, in McCullough, Chronicles of the Barbarians, ch. xiv, pp. 313-315)

When he took the city of Sebast he made a promise to the five thousand soldiers there that he would spare their lives, and so buried them alive by breaking the foundations of the city’s walls and forcing them to collapse upon them. (Schiltberger, Travels and Bondage, in McCullough, Chronicles of the Barbarians, ch. xiv, p. 312)

There is one story which took place after this great inhumanity in the vanquished city of Haleb, which is chronicled by the Arab historian Al Hafiz Al Khwarizmi, and gives a clear illustration of the madness of Tamerlane. The Uzbek gathered with his officials and invited the learned Syrian men and judges to sit with him. This was quite typical of Eastern hospitality. He wished to corner these men with riddles, as he was in the habit of doing to see if they are worthy of living or not. With his relaxed composure and repose he posed this question: “Yesterday when some of our men and yours were slain, who were the martyrs, our slain or yours?” (Arabshah, Life of Timur, in McCullough, Chronicles of the Barbarians, ch. xiv, p. 309)

The answer was the difference between life or death. The Syrians were Sunni, the Uzbeks Shiite, and both saw each other as not true Muslims. If the Syrians gave the title to their men, then they would receive the sword of Tamerlane; if they said the opposite, then they would become heretics, leaving their eternal fates in jeopardy. They appointed Khwarizmi to answer the question, since they esteemed him as the most erudite among them: “This same question was put to our master, the Prophet of Allah, on whom be the favour of Allah and peace! to which he replied and I reply the same as our master, the Prophet of Allah…” Tamerlane turned his ear toward the sheikh and asked him how Muhammad replied. “He who fights to make strong the word of Allah,” he said, “which is the highest this, is a martyr.” “Good! Good!” happily exclaimed the tyrant. Tamerlane promised that he would spare the lives of the Syrians in the room, and then posed another deadly question: “What do you say concerning Ali and Muavia and Yazid?”

Ali is praised by the Shiite to have been the true caliph of Islam after Muhammad; Muavia and Yazid are loved by the Sunni but hated by the Shiite. The lives of the Syrians would depend on the answer given. One Sunni answered that all of them fought for the faith. Tamerlane snapped at him in violent anger. “Ali was the right successor,” he said, “Muavia an usurper and Yazid wicked; but you men of Haleb join with the people of Damascus, who being followers of Yazid, slew Husein [a son of Ali].” The next morning he broke his oath and robbed all of his guests of their furniture and utensils. He then subjugated them to various tortures. He placed many of the inhabitants in chains, destroyed their mosques, and had more massacres committed. And as Haleb lay desecrated, Tamerlane sat in a royal banquet, feasting in Eastern luxury and gulping wine in golden goblets. (Arabshah, Life of Timur, in McCullough, Chronicles of the Barbarians, ch. xiv, pp. 309-310)

It is quite an unsettling scene: Tamerlane has buried men alive, built whole towers out of skulls, and has massacred thousands of men, women, and children by having them trampled under horses. And yet, he speaks of the Sunni as “wicked”, while he is completely unconcerned about his own genocidal wickedness. Not ironically, we find modern historian, David Willis McCullough, calling him “a realist.” He states that regardless of his brutalities, “he was a barbarian who left a unique mark on the supposedly civilized world.” (McCullough, Chronicles of the Barbarians, ch. xiv, p. 299)

Notice how he refers to the civility of Christendom as being supposed, not absolute. I would like to see how McCullough would handle himself in that room with Tamerlane, alongside those dismayed Syrians, not knowing whether they would live or die under such a capricious tyrant. I would like to see how he would answer the questions of the Uzbek, without losing his head. I cannot stop wondering, after reading on such atrocities, why these professors, who affirm so strongly that they are for objectivism and for the truth, do not cease in condemning the Crusades, and never expose the wickedness of Tamerlane. Truly, this altogether paints a picture of the madness of the modern, the madness of the Muslim, and the madness of Tamerlane

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