Dr Wilkinson explains, Salafists are inclined to ignore the contextual understandings of Islam as developed by the four Canonical Schools of Islamic Law and sometimes ‘cherry-pick’ verses of the Qur'an and sayings of the Prophet Muhammad to form religious-legal judgments without the necessary contextual reasoning (asbab annuzul). Most extreme and violent Islamist extremists would claim to be Salafi Muslims, but they take this process of scriptural literalism and contextural ignorance to an extreme extent, i.e. scriptural determinism 115. Professor Gleave accepts that the majority of Salafis do not call for military offensive jihad, but simply call for devout Muslims to spread the message of Islam through a process called da’wah (call), that is, presenting to non-Muslims and calling on them to recognise the truth of Islam. Jihadi Salafism is an ‘offshoot’ of mainstream Salafism which ‘supplements’ the religious obligation of da’wah (call) with military action, which they refer to simply as “jihad”. What is extreme Islam? 116. I turn to consider what is properly to be considered “extreme” in the context of Islam and Islamic doctrinal positions. It is necessary to do so in order to determine that the BBC’s plea of justification for the WCO is made out, viz. “The Claimant is an extremist Islamic speaker who espouses extremist Islamic positions”. The various speeches and posts relied upon by the BBC were given by the Claimant on Islamic issues in his capacity as an Imam and directed to predominantly Muslim audiences. The analysis of what is “extreme” and what are “extremist Islamic positions” is, therefore, necessarily to be judged initially through the prism of Islam. 117. What is ‘extreme’ is, by definition, something which is not ‘moderate’. Thus, “extremist” Islamic positions can be seen in contra-distinction to ‘moderate’ or ‘mainstream’ Islamic positions. Dr Wilkinson usefully defines moderate Islam as essentially those ideas, doctrines and worldviews consensually agreed by Sunni and Shia’ Islamic Law Muslim scholars, mainstream Salafi scholars and Muslims, generally to constitute the essential doctrines, teachings and spirit of Islam, according to Qur’an and Sunna, applied in such a way as to be suitable for the context of contemporary Britain. I agree with this as a general working definition. Extremist Islamic positions 118. In my view, the following constitute “extremist” Islamic positions (or indicia thereof). 119. First, a ‘Manichean’4 view of the world. A total, eternal ‘Manichean’ worldview is a central tenet of violent Islamic extremism. It divides the world strictly into ‘Us’ versus ‘Them’: those who are blessed or saved (i.e. the “right kind” of Muslim) on the one hand and those who are to be damned for eternity (i.e. the “wrong kind” of Muslim and everyone else) on the other. For violent Islamic extremists, the “wrong kind” of Muslim includes moderate Sunni Muslims, all Shia Muslims, and many others who are “mete for the sword” and can be killed, and anyone who associates or 4 ‘Manicheanism’ was a Persian Gnostic tradition that became popular in the 3 rd Century CE. It viewed the universe as the product of the eternal cosmic struggle between Light and Darkness and Good and Evil. It was named after its founder, Manes. Manicheanism was regarded by early Christians as heretical as it appeared to attribute creative powers to Darkness and Evil rather than exclusively to God. (c.f. Dr Wilkinson, para. 5.1.5) 26