OpenLLM-France/wikimedia huggingface dataset:
# Detainee Uthman Abdul Rahim Mohammed Uthman dictated the following notes on 15 Sept 2004 in response to his unclassified summery of evidence

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Detainee Uthman Abdul Rahim Mohammed Uthman dictated the following notes on 15 Sept 2004 in response to his unclassified summery of evidence and has ask me to dictate these notes at the Tribunal.
| Para 3a | Detainee stated that he is not a member of Al-Qaeda or any other terrorist organization and he did not see or know any other members. He also did not hear of Al- Qaeda until his anival to Guantanamo Bay. |
| Para 3a1 | Detainee states that he was deceived to travel to Quetta, PK. He was told that he would be a teacher of the Quran in Afghanistan and make much money. He was told that he had to go to a Taliban house to gain entry to AF because they were the ruling government. He did not see any weapons while in that house. |
| Para 3e2 | Detainee stated that he wanted to go back to Yemen but was not allowed. He then decided that he would travel to Afghanistan and then try other means to get back to Yemen. |
| Para 3a3 | True |
| Para 3a4 | Detainee never knew or has seen or visited Usama Bin Laden |
| Para 3a5' | Detainee denies any knowledge of the USS Cole bombing |
| Para 3b | Detainee denies any participation in any military operations |
| Para 3bl | Detainee never heard of Trnak Farm and denies receiving any advanced training. |
| Para 3b2 | When the Taliban government fall, he was in Kabul. His fiend, who was Afghani, told him to leave because the people in Kabul hate Arabs. He left and went to Khost and then headed to Pakistan. He turned himself into Pakistan authorities so that they could take him to the Yerneni Embassy. He was not arrested. But Pakistan authorities told US Forces that he was Al -Qaeda- He was turned over to US Farces in Peshawar PK and US Forces took him to Kandahar AF. |
The Detainee asks that the Tribunal make their decision with the Truth and that all the information in his unclassified summary are lies and fabricated to hold him. He went to Pakistan and Afghanistan to teach the Quran and he taught the Quran in Yemen before he left for Pakistan.. The Detainee states that he is innocent and that the whole world is his witness.
# Detainee dies of apparent natural causes at Guantanamo

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# Detainee dies of apparent natural causes at Guantanamo

U.S. Southern Command Public Affairs Office
Joint Task Force Guantanamo announced today that a detainee died of apparent natural causes late Tuesday evening. The detainee is identified as Awal Gul, a 48-year-old Afghan. He arrived at Guantanamo in October 2002.
Gul was housed in Camp 6, which provides communal living areas for up to 20 detainees. He collapsed in the shower after exercising on an elliptical machine. Other detainees in his cell block then assisted Gul to the guard station for medical attention. The guards immediately alerted medical personnel, who upon arriving at the cell block found him unresponsive. He was immediately transported to the Camp 6 medical bay, and subsequently transferred to the U.S. Naval Hospital Guantanamo Bay. After extensive lifesaving measures had been exhausted, the detainee was pronounced dead.
Per standard procedure, the Naval Criminal Investigative Service has initiated an investigation of the incident to determine the cause and manner of the death.
The remains of the deceased detainee were treated with the utmost respect. A Muslim chaplain assisted the Joint Task Force to ensure that the remains were handled in a culturally sensitive and religiously appropriate manner. The remains were autopsied by a pathologist from the Armed Forces Institute of Pathology. Upon completion of the autopsy, the remains were repatriated.
Awal Gul was an admitted Taliban recruiter and commander of a military base in Jalalabad. While in Jalalabad, Awal Gul associated with senior members of Hezb-e-Islami Khalis and operated an al-Qaida guesthouse. Gul also admitted to meeting with Usama Bin Laden and providing him with operational assistance on several occasions.
Joint Task Force Guantanamo continues to provide safe, humane, legal, and transparent care and custody of detainees. This mission is being performed professionally by the men and women of Joint Task Force Guantanamo.
Editor’s Note: Public questions concerning the detainee death should be directed them to the JTF Guantanamo Public Affairs office at 2130
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Detainee election form (ISN 688)

* related portals: Guantanamo.
* sister projects: Wikipedia article, Wikidata item.
From http://wid.ap.org/documents/detainees/fahmiahmed.pdf
| | Date: 23 SEP 04  Start Time: 1800  End Time: 1930 |
| ISN: |
Personal Representative: LCDR, USN 
(Name/Rank)
Translator Required? YES Language? ARABIC
CSRT Procedure Red to Detainee or Written Copy Read by Detainee? yes
Detainee Election:
[X] Wants to Participate in Tribunal
[ ] Affirmatively Declines to Participate in Tribunal
[ ] Uncooperative or Unresponsive
Personal Representative Comments:
* Detainee has requeste 4 non-detainee witnesses.
* #1 Hussain Bashir who is the 1st guy he met in PK. He stayed with Hussain Bashir for 6months.
* He can be reached through witness
* #2 Iz Aldin who he stayed with for 1 1/2 years after staying with Hussain. Iz Aldin can be
* located at Street Rabia Busri, city of Khrachi, PK. After staying with Iz Aldin, he went back and
* stayed with Hussain Bashir for another 3 weeks then went a stayed with witness:
* #3 Shakeel Murat who he stayed with for 3 months. Shakeel Murat can be located in Lahor PK,
* Tata Del Bar. After 3 months he went and stayed with witness:
* #4 Izzat Nasser who he stayed with for 2 months and was arrested there. Izzat Nasser can be
* located at BiLal Street, Faisalabad, PK.
* ISN   has said all the mentioned witnesses can testify that he did not fight.
# Detainee Testimony (ISN 246)

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Transcribed from page 103 http://www.dod.mil/pubs/foi/detainees/csrt_arb/publicly_filed_CSRT_records_1625-1730.pdf on March 9th 2008.
UNCLASSIFIED
Detainee Testimony
a. The detainee is associated with the Taliban and al Qaeda:
    I am not part of the Taliban or al Qaida. I am just a student looking to study and I have no involvement with fighting or combatant or al Qaida or Taliban.
1. Detainee is a citizen of Bahrain who admitted he traveled thru Malaysia, Egypt, Pakistan, and then to Afghanistan in 2001 to study with a mentor who is a known operative and member of the explosives team of al Qaeda.
    First of all, travel to these countries is allowed by my country. We can travel to these countries. Abu Adwalid is a popular name. How do you know that this is my mentor, it could be someone else. It is possible there there is a mistake on the name. I never saw him do any explosive activities or be with al Qaida. I went to Afghanistan because I was following the news and had the urge to go there and visit, just like any other country. My intention originally was to stay one month but when I met my mentor, I decided to stay longer to study religion.
2. Detainee arrived in Kabul in June 2001, he then decided to stay indefinitely with his mentor in a house used by foreign fighters.
    No it was a student house for students of all types. My intention was to stay there for 5 months and then leave.
3. Detainee's mentor was seen escorting soldiers to the front and promoting morale.
    Abu Adwalid is a popular name, so it may be a case of mistaken identity. I haven't seen him do any of these things personally. Besides, what does that have to do with me.
4. Detainee admits that in 2001 he gave $5000 (USD) to a man in the Taliban Embassy in Pakistan.
    Yes I gave it to the gentleman for him to bring it to the charity for orphans mainly and the poor. Just to take the money there, it wasn't for him. I heard on the news the bad condition of the poor and needy, that's why I wanted to help and give them money.
5. Detainee was captured by Pakistan armed forces in the village of Cheman (next to the Pakistan Afghanistan border) while on his way to Quetta Pakistan.
    This is true. I had my legal papers. Everything was in order and I had my passport with me. My presence in Pakistan was legal. I was captured for no reason. I was just walking in the street when they captured me for no reason.
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Capreolus

​Capreolus, bp. of Carthage, known in connexion with the council of Ephesus, A.D. 431. N. Africa at that time being ravaged by the Vandals under Genseric, it was impossible to convene the bishops to appoint representatives from the church of Carthage at the council. The bishop, however, in his zeal for the catholic doctrine, dispatched an elaborate letter in its defence, which is extant, both in Greek and Latin. There is also extant an other letter by Capreolus on this controversy, written in answer to inquiries addressed to him from Spain, by Vitalis and Constantius. Both letters are in Migne, vol. liii. p. 843. Also a fragment of the letter which he addressed to Theodosius, who convoked the council, is quoted by Ferrandus in his letter to Pelagius and Anatolius, c. 6, Patr. Migne, lxvii. 925. The Sermo de Tempore Barbarico, on the Vandal invasion of Africa, usually attributed to St. Augustine, and other sermons in which Augustine describes the Vandal ravages, are considered by Tillemont (xvi. 502) to have been written by Capreolus (Hardouin, i. 1419‒1422; Fleury, xxv. 41; Till. xii. 559, xiii. 901, xiv. 376, 399, xvi. 495, 502, 789), but this is doubtful.
[D.B.]
Tillemont supposes Capreolus to have succeeded to the see of Carthage shortly before the death of Augustine (430), as the letter convoking the council of Ephesus seems to have been addressed to him and to Augustine (xii. 559). Another object of his letter to Ephesus was to implore the council not to re-open the question of the Pelagian heresy. When his letter was read, Cyril and all the bishops exclaimed, "That is what we all say; that is what we all wish," and they ordered it to be inserted in the Acts of the council (Vinc. Lerin. c. 31; Labbe, Conc. iii. 529). He is probably the "priest" in Africa in the time of Aspar, mentioned in the Book of Promises, ascribed to Prosper (i. 4, c. 6).
It is instructive to note the importance that he attaches to the descent of the God-man into Hades. Chaps. 5‒12 are taken up with answering the new error. He quotes Ps. xvi. 10; John x. 18; I. Cor. ii. 7, 8; II. Cor. v. 18, 19; Heb. i. 2, 3; Col. ii. 15; Heb. x. 28‒30; John xx. 17. He does not quote John xvi. 32, but says (c. 13) that it would be endless to adduce all scripture testimonies. His answer to the argument from Ps. xxii. i is drawn from the latter half of the verse (as it is in the LXX and Vulgate, which are not improbably right), "Far from my health are the words of my failings," and based on the mystery of the union of the two natures, "that human condition should know itself" (c. 5).
The death of Capreolus is generally dated c. A.D. 435. His burial was commemorated in the calendar of Carthage between July 21 and 30; the note of the day is lost.
[E.B.B.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Caulacau

​Caulacau. [ Basilides.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Cassianus (6), bishop of Autun

​Cassianus (6), bp. of Autun. The date we assign him will vary according as we attach more weight to the ancient Life of him, which professes to be based on a contemporary record (Acta SS. Aug. 5, vol. ii. p. 64), as Ruinart prefers to do, or to a casual statement by Gregory of Tours, who was shewn his tomb (Glor. Conf. 74, 75), as do Tillemont and the Bollandists. The Life tells us that he was born of noble parents in Alexandria, and brought up by a bp. Zonis; that he made his house a Christian hospital in the time of Julian, liberated his slaves, and built a church to St. Lawrence at Orta in Egypt, at which place he was made bishop against his will in the time of Jovian, A.D. 363.
The tomb of Cassian was famous. A stain in the form of a cross appeared on it, which is said to have prompted Germanus to hold a conversation with the saint in his tomb. He asked him how he did, and the saint answered that he was at rest. This is told in his Life, and may explain the great eagerness to obtain dust scraped from the stones of his tomb, which was almost bored through in consequence, as testified by Gregory.
[E.B.B.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Caritas

​Caritas. Charity with her virgin sisters, Faith and Hope, and their mother Wisdom, seem to have been the names of real martyrs. The names were very natural ones for Christians to give to their children. On the Aurelian Way, in the church of St. Pancras, lay Sophia with her three daughters: Sapientia, with her daughters Fides, Spes, and Charitas, as William of Malmesbury calls them; but the Latin names nowhere else occur in this order, the Greek names, when given in full, always do. ​Sophia, Pistis, Elpis, Agape, are said to have been a mother and daughters who suffered in September, and whose relics were transferred to the church of St. Silvester. On the other hand, Sapienta, Spes, Fides, Caritas, are said by Ado to have suffered Aug. 1, and were buried on the Appian Way, in the crypt of St. Caecilia. In that crypt has been found the inscription, PISTE SPEI SORORI DULCISSIMAE FECIT. In the same place, if we rightly understand de Rossi, was found AGAPE QVE VXIT ANNIS VGINTI ET SEX IN PACE—Agape, who lived twenty-six years in peace. There is no statement of relationship in the notices of the tombs on the Appian Way. It appears probable that Ado has confounded the widely celebrated martyrs who are said to have suffered in September under Adrian, with the occupants of some Christian tombs in a crypt where there were many celebrations early in August. The Menology gives the ages of Faith, Hope, and Love as 12, 10, and 9. (De Rossi, Rom. Sott. i. 180‒183, ii. 171 ff., pl. lv. 10; Bede, Mart. July 1, Bede, Mart. Auct. June 23; Usuard, Aug. 1; Menol. Basil. Sept. 16.)
[E.B.B.]
# Cur Deus Homo/Book First/Chapter 22
### CHAPTER XXII

What contempt man brought upon God, when he allowed himself to be conquered by the devil; for which he can make no satisfaction.
Anselm. Man being made holy was placed in paradise, as it were in the place of God, between God and the devil, to conquer the devil by not yielding to his temptation, and so to vindicate the honor of God and put the devil to shame, because that man, though weaker and dwelling upon earth, should not sin though tempted by the devil, while the devil, though stronger and in heaven, sinned without any to tempt him. And when man could have easily effected this, he, without compulsion and of his own accord, allowed himself to be brought over to the will of the devil, contrary to the will and honor of God.
Boso. To what would you bring me?
Anselm. Decide for yourself if it be not contrary to the honor of God for man to be reconciled to Him, with this calumnious reproach still heaped upon God; unless man first shall have honored God by overcoming the devil, as he dishonored him in yielding to the devil. Now the victory ought to be of this kind, that, as in strength and immortal vigor, he freely yielded to the devil to sin, and on this account justly incurred the penalty of death; so, in his weakness and mortality, which he had brought upon himself, he should conquer the devil by the pain of death, while wholly avoiding sin. But this cannot be done, so long as from the deadly effect of the first transgression, man is conceived and born in sin.
Boso. Again I say that the thing is impossible, and reason approves what you say.
Anselm. Let me mention one thing more, without which man's reconciliation cannot be justly effected, and the impossibility is the same.
Boso. You have already presented so many obligations which we ought to fulfill, that nothing which you can add will alarm me more.
Anselm. Yet listen.
Boso. I will.
# Cur Deus Homo/Book First/Chapter 3
### CHAPTER III

Objections of infidels and replies of believers.
Boso. Infidels ridiculing our simplicity charge upon us that we do injustice and dishonor to God when we affirm that he descended into the womb of a virgin, that he was born of woman, that he grew on the nourishment of milk and the food of men; and, passing over many other things which seem incompatible with Deity, that he endured fatigue, hunger, thirst, stripes and crucifixion among thieves.
Anselm. We do no injustice or dishonor to God, but give him thanks with all the heart, praising and proclaiming the ineffable height of his compassion. For the more astonishing a thing it is and beyond expectation, that he has restored us from so great and deserved ills in which we were, to so great and unmerited blessings which we had forfeited; by so much the more has he shown his more exceeding love and tenderness towards us. For did they but carefully consider how fitly in this way human redemption is secured, they would not ridicule our simplicity, but would rather join with us in praising the wise beneficence of God. For, as death came upon the human race by the disobedience of man, it was fitting that by man's obedience life should be restored. And, as sin, the cause of our condemnation, had its origin from a woman, so ought the author of our righteousness and salvation to be born of a woman. And so also was it proper that the devil, who, being man's tempter, had conquered him in eating of the tree, should be vanquished by man in the suffering of the tree which man bore. Many other things also, if we carefully examine them, give a certain indescribable beauty to our redemption as thus procured.
# Cur Deus Homo/Book First/Chapter 23
### CHAPTER XXIII

What man took from God by his sin, which he has no power to repay.
Anselm. What did man take from God, when he allowed himself to be overcome by the devil?
Boso. Go on to mention, as you have begun, the evil things which can be added to those already shown for I am ignorant of them.
Anselm. Did not man take from God whatever He had purposed to do for human nature?
Boso. There is no denying that.
Anselm. Listen to the voice of strict justice; and judge according to that whether man makes to God a real satisfaction for his sin, unless, by overcoming the devil, man restore to God what he took from God in allowing himself to be conquered by the devil; so that, as by this conquest over man the devil took what belonged to God, and God was the loser, so in man's victory the devil may be despoiled, and God recover his right.
Boso. Surely nothing can be more exactly or justly conceived.
Anselm. Think you that supreme justice can violate this justice?
Boso. I dare not think it.
Anselm. Therefore man cannot and ought not by any means to receive from God what God designed to give him, unless he return to God everything which he took from him; so that, as by man God suffered loss, by man, also, He might recover His loss. But this cannot be effected except in this way: that, as in the fall of man all human nature was corrupted, and, as it were, tainted with sin, and God will not choose one of such a race to fill up the number in his heavenly kingdom; so, by man's victory, as many men may be justified from sin as are needed to complete the number which man was made to fill. But a sinful man can by no means do this, for a sinner cannot justify a sinner.
Boso. There is nothing more just or necessary; but, from all these things, the compassion of God and the hope of man seems to fail, as far as regards that happiness for which man was made.
Anselm. Yet wait a little.
Boso. Have you anything further?
# Cur Deus Homo/Book First/Chapter 4
### CHAPTER IV

How these things appear not decisive to infidels, and merely like so many pictures.
Boso. These things must be admitted to be beautiful, and like so many pictures; but, if they have no solid foundation, they do not appear sufficient to infidels, as reasons why we ought to believe that God wished to suffer the things which we speak of. For when one wishes to make a picture, he selects something substantial to paint it upon, so that his picture may remain. For no one paints in water or in air, because no traces of the picture remain in them. Wherefore, when we hold up to infidels these harmonious proportions which you speak of as so many pictures of the real thing, since they do not think this belief of ours a reality, but only a fiction, they consider us, as it were, to be painting upon a cloud. Therefore the rational existence of the truth first be shown, I mean, the necessity, which proves that God ought to or could have condescended to those things which we affirm. Afterwards, to make the body of the truth, so to speak, shine forth more clearly, these harmonious proportions, like pictures of the body, must be described.
Anselm. Does not the reason why God ought to do the things we speak of seem absolute enough when we consider that the human race, that work of his so very precious, was wholly ruined, and that it was not seemly that the purpose which God had made concerning man should fall to the ground; and, moreover, that this purpose could not be carried into effect unless the human race were delivered by their Creator himself?
# Cur Deus Homo/Book First/Chapter 5
### CHAPTER V

How the redemption of man could not be effected by any other being but God.
Boso. If this deliverance were said to be effected somehow by any other being than God (whether it were an angelic or a human being), the mind of man would receive it far more patiently. For God could have made some man without sin, not of a sinful substance, and not a descendant of any man, but just as he made Adam, and by this man it should seem that the work we speak of could have been done.
Anselm. Do you not perceive that, if any other being should rescue man from eternal death, man would rightly be adjudged as the servant of that being? Now if this be so, he would in no wise be restored to that dignity which would have been his had he never sinned. For he, who was to be through eternity only the servant of God and an equal with the holy angels, would now be the servant of a being who was not God, and whom the angels did not serve.