343. First, I have necessarily had to conduct a very detailed, linguistic, syntactical and theological analysis of each of the Claimant’s speeches and other utterances. This has been necessary both in order to deal fairly with all the parties’ and experts’ submissions and arguments and also to satisfy myself, when ‘unpacking’ these speeches, that my findings in each case were logically and soundly based. However, I should emphasise that the detail and granularity of the arguments and above analysis should not obscure the following fact which emerges when reading and studying these speeches: that the various core extremist messages which emerge from the Claimant’s speeches and utterances would, in my view, have been quite clear to the audiences at the time on each occasion. Claimant’s techniques used in his speeches 344. Second, it is worthwhile explaining and illustrating the various techniques used by the Claimant in these speeches to get his extremist message across to his audiences. 345. The Claimant’s language in the speeches varies from the explicit to the implicit. Examples of particularly explicit extremist language are to be found in e.g. the KINGSTON UNIVERSITY SPEECH (2006) (“…Take some money and go to Palestine and fight, fight the terrorists, fight the Zionists in Palestine if you want to do this”…), and the ADVICE TO TAWFIQUE CHOWDHURY (2009) (“…signing a deal with the devil, …with the brutal, cunning and oppressive anti-terrorism workforce…”). 346. The Claimant also uses a variety of rhetorical, didactic and other techniques in his speeches, which have the effect of enhancing the attractiveness and authenticity of the core extremist message to his audience. In the AAFIA SIDDIQUI SPEECH (2010), the Claimant uses the supposed voice of Malcolm X to air extremist views (“…the American Government… the greatest oppressor… tyrant… bootlegger… kidnapper… criminal… rapist… terrorist on earth”). In the DEVIANT GROUPS SPEECH (2009), the Claimant quotes with approval the extremist fatwa (legal opinions) of the Salafi-Wahabi scholar, Sheikh bin Baz ( “…[jihad] is the best of things that brings us closer to Allah… it leads to the victory of the Believers… and destroying the disbelievers and hypocrites, and facilitating the propagation all over the world…”). 347. The Claimant also uses a variety of historical and metaphorical devices to cloak and embellish his extremist messages. In the CAGE PRISONERS SPEECH (2010), the Claimant clothes notorious 20th century violent Islamic ideologues (e.g. Sayyid Qutb and Abdullah Azzam) with respectability by linking them to unbroken chain of virtuous prophetic “legacy” stretching back to the earliest prophets (e.g. Moses, Jesus and Muhammed). In the BELMARSH PRISON SPEECH (2011), the Claimant uses the phrase “speaking the truth” as a metaphor for encouraging waging armed jihad (qital) in the name of Allah (“… the greatest form of Jihad is to speak the truth in front of a tyrant, oppressive ruler…”, “… as [did] the likes of Abdullah Azzam… Sayyid Qutb…”). 348. The Claimant also uses his position as an Imam to state definitive (extremist) religious theological positions. In the DEVIANT GROUPS SPEECH (2009), when questioned by a member of the audience to clarify for the religious meaning of jihad, he defines it as “Fighting in the path of Allah the enemies of Islam” (i.e. qital). He also paraphrases Sheikh bin Baz and states is a religious duty (wijib) for Muslims “to hate” states which do not rule in accordance with Allah’s Revelations. 81