We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”

Mun kammala talifin da ya gabata da jimlar da ta ce, “A shekara ta 2001 gwamnatin Amurka ta zartar da Dokar Patriot ta zama doka.”

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

“Akwai mutane da yawa, har ma daga cikin waɗanda suke ruwa a jallo a cikin wannan yunƙuri na tilasta kiyaye Lahadi, waɗanda aka makantar da su ga sakamakon da zai biyo bayan wannan mataki. Ba sa ganin cewa suna kai farmaki kai tsaye ga ’yancin addini. Akwai mutane da yawa waɗanda ba su taɓa fahimtar hujjojin Assabar ta Littafi Mai Tsarki da kuma tushen ƙarya da kafa dokar kiyaye Lahadi a kai ba. Duk wani yunƙuri na goyon bayan dokokin addini, a hakikanin gaskiya, aiki ne na ba da sasanci ga papanci, wanda tun ƙarnuka masu yawa yana ta yaƙi da ’yancin lamiri ba tare da yankewa ba. Kiyaye Lahadi yana bin wanzuwarsa a matsayin wata kafa da ake kira ta Kiristanci ga ‘asirin mugunta;’ kuma tilasta ta zai zama a zahiri amincewa da ƙa’idojin da su ne ginshiƙin Romanism. Sa’ad da al’ummarmu za ta yi irin wannan watsi da ƙa’idojin gwamnatinta har ta kafa dokar Lahadi, a cikin wannan aiki Furotestanci zai haɗa hannu da papanci; wannan ba zai zama wani abu dabam ba face ba da rai ga zaluncin da tun daɗe yana sa ido da ɗokin samun damar da zai sake ɓullowa cikin mulkin danniya mai aiki.” Testimonies, volume 5, 711.

1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.

Shekarar 1888 ta yi kwatanci da 2001, kuma a wancan lokaci ne aka gabatar da Dokar Blair, ko da yake rashin amincewa da ita ya hana ta yin magana ta annabci. Ta zama alamar shekara ta 66 A.D., wato kewaye da aka fara sannan kuma aka janye ta a asirce. Idan aka fahimci cewa akwai lokutan gwaji guda biyu na siffar dabbar, kuma cewa lokaci na biyu yana farawa da dokar Lahadi a Amurka, wadda shekarar 321 ta yi mata kwatanci, kuma cewa wannan lokacin yana ƙarewa sa’ad da dokar Lahadi ta duniya, wadda shekarar 538 ta yi mata kwatanci, ta cika aikatawa; to, a annabce yana wajabta cewa farkon lokaci na farko na gwajin siffar dabbar shi ma ya fara da wani irin kwatancin furta dokar Lahadi. A 1888, Dokar Blair ta kasance yunƙurin tilasta dokar Lahadi ta ƙasa, kuma 1888 tana nuna lokacin da mala’ikan Ru’ya ta Yohanna 18 ya sauko ya kuma haskaka duniya da ɗaukakarsa.

The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.

Dokar Patriot ita ce kamancin dokar Lahadi wadda take fara lokacin gwajin siffar dabbar a cikin Tarayyar Amurka. Tarayyar Amurka tana yin magana kamar maciji, cikin cikar Ru’ya ta Yohanna sura ta goma sha uku, aya ta goma sha ɗaya, sa’ad da ta tilasta dokar Lahadi. Sa’ad da ta tilasta wannan doka za ta yi magana kamar maciji, kuma wannan dokar Lahadi tana bayyana cewa siffar dabbar ta kammala samuwa sarai a cikin Tarayyar Amurka. A wannan lokaci Tarayyar Amurka ta cika ƙoƙonta na lokacin jarrabawa, kuma ridda ta ƙasa tana biye da hallakar ƙasa. A wannan lokaci Tarayyar Amurka ta daina zama mulki na shida na annabcin Littafi Mai Tsarki, yayinda aka kafa haɗin kai na ninki uku.

Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.

Alfa da Omega kullum yana bayyana ƙarshe tare da farko; kuma a farkon tarihin Amurka, akwai lokuta uku da Amurka ta yi magana a annabce waɗanda suka nuna farkon Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki. Sanarwar ’Yancin Kai ta 1776, sai Kundin Tsarin Mulki na 1789, sannan kuma Dokokin Baƙi da na Tayar da Fitina na 1798, su ne suka bayyana lokuta uku na farko da Amurka ta yi magana a annabce. Kowace daga cikin waɗannan wallafe-wallafe uku ta wakilci maganar Amurka. Waɗannan matakai uku ne suka kai ga 1798, farkon mulkin Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki. Haka kuma, waɗannan alamu uku na hanya a farkon Amurka suna wakiltar alamu uku na hanya da suke kaiwa ga ƙarshen mulkin Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki.

The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in, 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.

Dokar Patriot ita ce ta fari cikin sau uku da Amurka take magana yayin da take gab da kammala matsayinta a matsayin masarauta ta shida. Magana ta uku, wadda take bayyana ƙarshen masarauta ta shida, ita ce dokar Lahadi. A tsakiyar wannan tarihin ne aka ƙaddamar da Shari’un Pelosi na 6 ga Janairu, waɗanda suka fara a cikin, 2022. Waɗannan shari’u sun kasance ƙin yarda kai tsaye da haƙƙoƙin da aka tabbatar a cikin Kundin Tsarin Mulki domin shari’un sun kasance na siyasa a dabi’arsu, kuma amfani da doka a matsayin makami bai kasance kawai ƙirƙira gaskiya ba, a’a, a zahiri hari ne kai tsaye a kan dokar “tsari” da kuma ta “ma’ana” kamar yadda aka bayyana a cikin Kundin Tsarin Mulki.

The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.

Dokar Patriot ta shekara ta 2001 hari ne kai tsaye a kan “Sashin Tsarin Shari’a Mai Dacewa” wanda ya bayyana a cikin Gyara ta Biyar da kuma Gyara ta Goma Sha Hudu na Kundin Tsarin Mulkin Amurka. Waɗannan suna tanada cewa ba za a hana kowa rai, ’yanci, ko dukiya ba sai ta wurin tsarin doka da ya dace. Wannan ya faru ne a shekara ta 2001, kuma a shekara ta 2022 harin da aka kai wa Kundin Tsarin Mulki ya mai da hankali ne kan duka “tsarin shari’a mai dacewa na hanyoyin aiwatarwa” da kuma “tsarin shari’a mai dacewa na ainihin ma’ana.” Kalmar “ƙi amincewa” na nufin musantawa, kuma ’Yar’uwa White ta nuna cewa a lokacin dokar Lahadi a Amurka za a ƙi amincewa da kowane ƙa’ida na Kundin Tsarin Mulkin.

“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

“Ta wurin dokar da za ta tilasta kafuwar papanci cikin keta dokar Allah, al’ummarmu za ta yanke kanta gaba ɗaya daga adalci. Sa’ad da Furotestantanci zai miƙa hannunsa a ƙetaren ratar domin ya kama hannun ikon Roma, sa’ad da zai ƙetare kan ramin zurfi domin ya haɗa hannu da spiritism, sa’ad da, a ƙarƙashin tasirin wannan haɗin kai sau uku, ƙasarmu za ta ƙi kowane ƙa’ida ta Kundin Tsarinta a matsayinta na gwamnati mai Furotesta da ta jamhuriya, kuma za ta tanadi hanyar yaɗa ƙaryoyin da ruɗun papanci, sa’an nan za mu iya sani cewa lokacin babban aikin banmamaki na Shaidan ya yi, kuma cewa ƙarshen ya kusa.”

“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

“Kamar yadda kusantowar rundunonin Romawa ta zama alama ga almajirai ta halakar Urushalima mai zuwa, haka ma wannan ridda za ta iya zama alama gare mu cewa iyakar jimirin Allah ta kai matuƙarta, cewa ma’aunin muguntar al’ummarmu ya cika, kuma cewa mala’ikan jinƙai yana gab da tashi ya tafi, ba zai ƙara dawowa ba har abada. Sa’an nan mutanen Allah za a jefa su cikin waɗancan al’amuran wahala da ƙuncin da annabawa suka bayyana a matsayin lokacin wahalar Yakubu. Kukan masu aminci, waɗanda aka tsananta musu, yana hauhawa zuwa sama. Kuma kamar yadda jinin Habila ya yi kuka daga ƙasa, haka kuma akwai muryoyi suna kuka zuwa ga Allah daga kaburburan shahidai, daga makabartun teku, daga kogunan duwatsu, daga ɗakunan kaburbura na gidan zuhudu: ‘Har yaushe ne, ya Ubangiji, Mai tsarki da na gaskiya, ba za Ka yi hukunci ba, ba kuma za Ka ɗauki fansar jininmu a kan mazaunan duniya ba?’”

“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

“Ubangiji yana aikinsa. Dukan sama tana cike da motsi. Alkalin dukan duniya ba da daɗewa ba zai tashi ya kāre ikonSa da aka zāge. Alamar kubutawa za a sa a kan mutanen da suke kiyaye dokokin Allah, waɗanda suke girmama shari’arsa, kuma waɗanda suka ƙi alamar dabbar ko ta siffarta.

“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

“Allah ya bayyana abin da zai faru a kwanaki na ƙarshe, domin mutanensa su kasance a shirye su tsaya da ƙarfi a gaban guguwar adawa da fushi. Waɗanda aka yi wa gargaɗi game da abubuwan da suke gabansu ba za su zauna cikin nutsattsen jirar guguwar da ke zuwa ba, suna ta’azantar da kansu da cewa Ubangiji zai kāre amintattunsa a ranar wahala. Ya kamata mu kasance kamar mutane masu jiran Ubangijinsu, ba cikin jiran banza ba, sai dai cikin aiki na himma, tare da bangaskiya marar girgizuwa. Ba wannan ne lokacin da za a bar zukatanmu su dulmuya cikin abubuwa marasa muhimmanci ba. Yayin da mutane suke barci, Shaiɗan yana aiki ƙwarai wajen shirya al’amura domin kada mutanen Ubangiji su sami jinƙai ko adalci. Yunkurin ranar Lahadi yanzu yana ci gaba a cikin duhu. Shugabanni suna ɓoye ainihin batu, kuma da yawa daga cikin waɗanda suka haɗa kai da wannan yunkuri ba su ma ganin inda wannan ɓoyayyen kwarara yake nufa ba. Furucinsa na nuna taushin hali ne kuma a fili kamar na Kirista ne, amma sa’ad da zai yi magana zai bayyana ruhun maciji. Hakkinmu ne mu yi duk abin da yake cikin ikonmu domin kau da barazanar haɗarin nan. Ya kamata mu yi ƙoƙari mu kawar da son zuciya ta wajen gabatar da kanmu a sahihin haske a gaban mutane. Ya kamata mu gabatar musu da ainihin batun da ake takaddama a kai, ta haka muna kafa mafi ingancin hamayya ga matakan da ake ɗauka domin taƙaita ’yancin lamiri. Ya kamata mu binciki Nassosi kuma mu iya ba da dalilin bangaskiyarmu. Annabin ya ce: ‘Mugaye za su yi mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta.’” Testimonies, juzu’i na 5, 451, 452.

Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.

’Yar’uwa White ta danganta dokar Lahadi da alamu da dama na kwanaki na ƙarshe, kuma ta haka kalmominta suna bayyana “abin da zai faru a kwanaki na ƙarshe, domin mutanensa su kasance a shirye su tsaya gaba da guguwar adawa da fushi.” Saboda haka, alaman da ta danganta a cikin wannan nassi ya kamata a bincike su da hankali sosai. Ina ba da shawara cewa maƙasudin nuni shi ne layin annabci da ya mai da hankali a kan Kundin Tsarin Mulkin Amurka, tare da “maganar” ƙasar a matsayin alama mai alaƙa da juna.

By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.

Da wannan nake nufi, cewa Dokar Blair a 1888, Dokar Patriot a 2001, da kuma tuhume-tuhumen siyasa da ‘yan Democrat da ‘yan Republican masu ra’ayin duniya suka aiwatar tun daga 2022, kowannensu ya kasance karyata kai tsaye ga muhimman ginshiƙai biyu na Kundin Tsarin Mulki. 1888 tana wakiltar tilasta bauta a ranar Lahadi, sa’an nan kuma a 2001, sauyawa daga dokar Ingila zuwa dokar Roma. A 2022 kuma an kai hari ga doka ta “substantive” da ta “procedural.”

Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.

Dokar ainihi tana bayyana haƙƙoƙi da wajibai na mutane da ƙungiyoyi, alhali kuwa dokar tsari tana fayyace hanyoyin warware rikice-rikice da aiwatar da haƙƙoƙi da wajibai na mutane da ƙungiyoyi. Doka tana tantance abin da yake halastaccen ɗabi’a ko haramtacciyar ɗabi’a, kuma tana shimfiɗa hukuncin da ya dace da shi. Dokar ainihi tana ƙunsar fannoni da dama na doka, har da dokar laifi, dokar farar hula, da dokar kwangila.

Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.

Dokar laifuffuka kyakkyawan misali ne na doka mai ƙunshe da ainihin ƙa’idoji. Dokar laifuffuka tana fayyace waɗanne ayyuka ake ɗauka a matsayin laifi da kuma hukunce-hukuncen da ake ɗora wa irin waɗannan laifuffuka. Amma dokar farar hula tana tafiyar da rikice-rikice tsakanin daidaikun mutane da ƙungiyoyi, kamar karya yarjejeniya, raunata mutum, ko rikice-rikicen mallaka.

Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.

Dokar ainihi yawanci ana rubuta ta a cikin dokoki, ƙa’idoji, da dokokin shari’o’in kotu. Dokoki su ne ƙa’idojin doka da majalisun dokoki suke zartarwa, kamar majalisun dokoki na ƙasa ko na jiha, kuma ƙa’idoji su ne dokoki da hanyoyin aiki da hukumomin gudanarwa suke ƙirƙirawa. Dokokin shari’o’in kotu kuwa su ne dokar da alƙalai suke samarwa ta wurin fassarar da suke yi wa dokoki, ƙa’idoji, da Kundin Tsarin Mulki.

Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.

Dokar tsari tana nufin ƙa’idojin da ke tafiyar da tsarin shari’a. Tana fayyace yadda shari’o’i ke bi ta cikin tsarin doka, tun daga fara shigar da ƙorafi har zuwa waraka ta ƙarshe. Dokar tsari ta shafi fannoni daban-daban na doka, ciki har da hanyoyin shari’ar farar hula, na laifi, da na gudanarwa. Manufar dokar tsari ita ce tabbatar da cewa tsarin shari’a yana da adalci kuma yana tafiya yadda ya kamata. Tana samar da tsari na warware saɓani, kuma tana tabbatar da cewa kowa da kowa da ke da hannu a cikin tsarin shari’a, har da alƙalai, lauyoyi, da masu ƙara ko waɗanda ake ƙara, ya san abin da ake tsammani daga gare shi.

Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.

An tsara dokar muhimmi da dokar tsari ne su yi aiki tare domin a tabbatar an yi adalci. Dokar muhimmi tana bayyana haƙƙoƙi da wajibai na daidaikun mutane da ƙungiyoyi, yayin da dokar tsari take shimfiɗa hanyar warware gardama da aiwatar da waɗannan haƙƙoƙi da wajibai. Wato, dokar muhimmi tana fayyace abin da yake halastaccen ko haramtaccen aiki a ƙarƙashin doka da kuma sakamakon aikata abin da doka ta haramta, yayin da dokar tsari take bayyana yadda ake warware waɗannan batutuwan shari’a.

In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.

A cikin shekarar 2001, Dokar Patriot ta soke haƙƙin habeas corpus. “Habeas corpus” wata kalma ce ta Latin wadda ake fassara ta da “za ku gabatar da jikin.” Tana nufin wani ƙa’idar shari’a da ke kare mutane daga tsare su ba bisa doka ba, ta wurin buƙatar kotu ta bincika halaccin ɗaurin wani mutum. Habeas corpus wani muhimmin haƙƙi ne na asali a cikin tsarin shari’a da yawa, musamman waɗanda dokar al’ada ta Ingila ta yi tasiri a kansu. Yana tabbatar da cewa ba za a iya tsare mutum ba tare da dalili mai adalci ba, kuma yana ba shi damar ƙalubalantar halaccin tsarewarsa a gaban alƙali.

A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended Constitutional purpose.

Wani “Sharadin Bin Ka’idar Doka” yana bayyana a cikin Gyara ta Biyar da kuma Gyara ta Goma Sha Huɗu na Kundin Tsarin Mulkin Amurka. Waɗannan sun tanada cewa ba za a tauye wa kowa rai, ’yanci, ko dukiya ba sai bisa ga ka’idar doka da ta dace. Kotuna sun bunƙasa rassa biyu na koyarwar bin ka’idar doka: bin ka’idar doka ta fuskar tsari da kuma bin ka’idar doka ta fuskar ainihin ma’ana. A shekara ta 2001, tare da Dokar Patriot, an cire habeas corpus a matsayin hakki, kuma an maye gurbin dokar Ingila da dokar Roma. Dokar Ingila tana ayyana cewa ana ɗaukar mutum a matsayin marar laifi har sai an tabbatar da laifinsa, kuma dokar Roma tana ƙayyade cewa ana ɗaukar mutum a matsayin mai laifi har sai an tabbatar da rashin laifinsa. A cikin Shari’un Pelosi na 2022, an take duka bin ka’idar doka ta fuskar tsari da kuma bin ka’idar doka ta fuskar ainihin ma’ana. Duka dokar ainihi da dokar tsari an aiwatar da su a cikin Shari’un Pelosi daidai saɓanin manufarsu ta Kundin Tsarin Mulki.

The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.

Bambanci tsakanin substantive due process da procedural due process yana cikin fannoni dabam-dabam na doka da haƙƙoƙi da kowanne ra’ayi yake karewa a cikin tsarin Kundin Tsarin Mulkin Amurka, musamman a ƙarƙashin Ka’idojin Due Process na Gyara ta Biyar da ta Sha Hudu.

Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.

Ka’idar bin doka ta ainihi tana da alaƙa da muhimman haƙƙoƙi da ’yantattun abubuwa na asali waɗanda gwamnati ba za ta iya tauye wa ba, ba tare da la’akari da irin tsarin da aka bi ba. Tana kare wasu haƙƙoƙi daga tsoma bakin gwamnati ko da kuwa an bi hanyoyin da suka dace. Ka’idar bin doka ta ainihi ta shafi haƙƙoƙin da ake ɗauka a matsayin na asali, kamar haƙƙin sirri, haƙƙin yin aure, da haƙƙin renon ’ya’ya. Ana kare waɗannan haƙƙoƙi daga kutsen gwamnati sai dai idan akwai wata gagarumar maslahar jiha da ta wajabta hakan. Tana aiki a matsayin abin da ke takaita ikon gwamnati, tana tabbatar da cewa dokoki da ƙa’idoji ba sa keta ’yantattun abubuwa na asali.

Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.

Tsarin da ya dace na shari’a yana da alaƙa da hanyoyin da dole ne gwamnati ta bi kafin ta ƙwace wa mutum rai, ’yanci, ko dukiya. Yana tabbatar da cewa mutane suna samun mu’amala ta adalci da rashin son rai ta wurin ingantattun hanyoyin shari’a. Tsarin da ya dace na shari’a yana buƙatar gwamnati ta bi wasu matakai ko hanyoyi, kamar ba da sanarwa, sauraro na adalci, da damar a saurare mutum, kafin ta ƙwace wa wani haƙƙoƙinsa. Yana jaddada hanyoyin da ake bi wajen aiwatar da dokoki, yana tabbatar da cewa gwamnati tana aiki cikin gaskiya da adalci.

The lawfare that has been manifested since the Pelosi Trials began represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.

Yaƙin amfani da doka a matsayin makami da aka bayyana tun lokacin da Shari’un Pelosi suka fara yana wakiltar ƙin yarda da ingantaccen tsarin shari’a, na abin da ya shafa da kuma na matakan aiwatarwa. An hana haƙƙoƙin asali na ’yan ƙasar Amurka a fili kuma cikin nasara. Ayyukan tutar ƙarya da kuma bayyananniyar rashawa ta hukumomin Amurka masu haruffan gajarta an riƙa tona asirinsu a kai a kai tun ma kafin Shari’un Pelosi su fara, amma hanyoyin shari’a da ’yan duniya na bangarorin siyasa biyu suka yi amfani da su tun lokacin da Shari’un Pelosi suka fara, suna wakiltar bayyananniyar misali ta lalata ingantaccen tsarin shari’a na matakan aiwatarwa.

Earlier in the article we read, “Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.”

A baya a cikin labarin mun karanta, “Duk wani motsi na goyon bayan dokokin addini hakika aiki ne na mika kai ga papacy, wadda ta yi yaƙi ba ƙaƙƙautawa da ’yancin lamiri tsawon ƙarnuka masu yawa. Kiyaye Lahadi tana bin wanzuwarta a matsayin wata cibiyar da ake kira ta Kirista ga ‘asirin mugunta;’ kuma tilasta ta zai zama a zahiri amincewa da ƙa’idodin da su ne ainihin ginshiƙin Romanism. Sa’ad da ƙasarmu za ta yi watsi da ƙa’idodin gwamnatinta har ta kafa dokar Lahadi, a cikin wannan aiki Protestantism za ta haɗa hannu da popery; wannan ba zai zama kome dabam ba face ba da rai ga zaluncin da tun da daɗewa yake ta sa ido da ɗokin samun damarsa domin ya sake tsallewa cikin mulkin kama-karya mai aiki.”

In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.

A cikin jerin tarihin da za a iya wakilta da Kundin Tsarin Mulkin Amurka, akwai takamaiman alamomin hanya guda uku da suke wakiltar wani ɓangare na Kundin Tsarin Mulkin duka a farkon da kuma a ƙarshen Amurka. Kowanne daga cikin waɗannan alamomin hanya guda uku ayyukan siyasa ne, sabili da haka suna alamta yin maganar Amurka. Na ukun daga cikin waɗannan alamomin hanya guda uku a farkon, wanda ya nuna shekara ta 1798, shi ne Dokokin Baƙi da Tayar da Fitina, kuma na ukun daga cikin waɗannan alamomin hanya a ƙarshen shi ne sa’ad da Amurka za ta aiwatar da dokar Lahadi, ta kuma yi magana kamar maciji, cikin cikar Ru’ya ta Yohanna sura ta goma sha uku, aya ta goma sha ɗaya.

The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.

Tarihin annabci na Amurka ya fara ne sa’ad da, kamar yadda ƙasa ta wakilta, ta buɗe bakinta ta haɗiye ambaliyar tsanantawar dragon.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Kuma macijin ya fito da ruwa daga bakinsa kamar ambaliyar ruwa a bayan matar, domin ya sa ambaliyar ta kwashe ta. Sai ƙasa ta taimaki matar, ƙasa kuwa ta buɗe bakinta, ta kuma haɗiye ambaliyar da dragon ya fito da ita daga bakinsa. Ru’ya ta Yohanna 12:15, 16.

In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and tyrants of the papal church.

A cikin shekara ta 1776, dabbar da za ta fito daga ƙasa, wadda kuma a ƙarshe za ta zama masarauta ta shida cikin annabcin Littafi Mai Tsarki a shekara ta 1798, ta haɗiye ambaliyar tsanantawa a kan mutanen Allah ta wurin kafa wata al’umma mai Kundin Tsarin Mulki da ya yi zanga-zanga a kan azzaluman sarakunan Turai da kuma azzaluman cocin papacy.

The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.

Sanarwar ’Yancin Kai ta 1776 ta kasance nau’in alama na Dokar Patriot ta 2001. Kundin Tsarin Mulki na 1789 ya kasance nau’in alama na Shari’o’in Pelosi da suka fara a 2022. Dokokin Baƙi da na Tayar da Zaune Tsaye na 1798 sun kasance nau’in alama na dokar Lahadi a Amurka.

The pronouncement of independence by the American patriots in 1776 represented the announcement of loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.

Sanarwar ’yancin kai da ’yan kishin ƙasar Amurka suka yi a shekara ta 1776 ta wakilci sanarwar rasa ’yancin kai tare da Dokar Patriot ta shekara ta 2001. Kundin Tsarin Mulki na shekara ta 1789 ya wakilci Shari’o’in Pelosi da suka fara a shekara ta 2022. Dokokin Baƙi da na Tayar da Fitina suna wakiltar dokar Lahadi. Tarihin yin watsi da kowane ƙa’ida ta Kundin Tsarin Mulki yana wakiltar ci gaba da rusa Kundin Tsarin Mulki, wanda ya ƙare a dokar Lahadi.

These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.

Waɗannan layukan duka sun daidaitu a cikin ɓoyayyen tarihin aya ta arba’in na Daniyel sura ta goma sha ɗaya. A cikin wannan talifi mun kawo sakin layi huɗu daga Testimonies, juzu’i na 5, shafuffuka 451, 452.

We will look closer at those paragraphs in the next article.

Za mu yi duba ta kusa ga waɗannan sakin layi a talifi na gaba.