How did the marriage of political Islam and the Left come to be? Look first to the West’s progressive media, academics and agenda-driven elites — the standard coterie of cultural engineers who oppose free speech, spurn history’s lessons and defame all who disagree.
“Literature always anticipates life,” Oscar Wilde opined in his essay “The Decay of Lying”; “It does not copy it but moulds it to its purpose.” Recent developments in British politics seem to confirm Oscar’s aphorism. In 2015, Michel Houellebecq published his political fiction Submission, anticipating the democratic rise to power in Europe of the Muslim Brotherhood. Widely dismissed as “Islamophobic”, his dystopian novel, set in France in 2022, identifies how Europe’s political elites abandoned the Enlightenment project, alienated the masses and created the conditions for the emergence of a new extremist politics on both the Left and the Right.
The novel’s protagonist, François, an alienated Sorbonne professor, observes that mainstream political parties had created “a chasm between the people and those who claimed to speak for them, the politicians and journalists”. The latter, “who had lived and prospered under a given social system”, could not “imagine the point of view of those who feel it offers them nothing, and who can contemplate its destruction without any particular dismay”. In this context, the political system “might suddenly explode”.
In France the explosion takes the form of a run-off in the second round of voting for the French Presidency, between Marine Le Pen of the right-wing National Front and the recently emerged Muslim Brotherhood Party’s representative, the charismatic, but fictional, Ben Abbes. To avoid a far-Right victory, both mainstream socialist and conservative parties, eliminated in the first round of the French election process, give their support to Ben Abbes, who becomes the first democratically elected Muslim President of the Republic.
From the outset, the new President distances himself from jihadi fanaticism. Instead, Abbes, a disciple of Machiavelli as well as Mohammed, sees Europe “ripe for absorption into the Dar al Islam”. Subsequently, the Republic runs along sharia-approved but moderate Islamic lines. The University of Paris becomes an Islamic university, polygamy is approved and generous family payments allow women to give up work. Unemployment falls, education is privatised and Islamised through charitable donations, and small business is encouraged. The old elites convert to the faith and France rediscovers the joys of patriarchy and a sense of political purpose.
Although France now has a small Democratic Muslim Party, the least convincing aspect of Houellebecq’s fiction concerns the Muslim Brotherhood Party’s rapid rise to power. It is here that political life, taking its cue from art, has intervened, and not in France, but in the UK, where the electoral system has proved far more accommodating to the rise of a non-violent form of political Islam. Transposing Houellebecq to London and fiction into political reality, recent local elections saw Labour Party candidate Sadiq Khan succeed Boris Johnson as the first elected Muslim Mayor of London. Predictably the British, American and Australian media applauded the result as a victory for tolerance and multiculturalism. Nikki Gemmell, writing in the Australian, positively contrasted London’s election, emblematic of the city’s dynamic “open, and embracing energy”, with Australia’s parochial and “paranoid defensiveness”. In the media’s enthusiastic embrace of Khan, no commentator paused to reflect whether the result in fact demonstrates a new and significant stage in the slow-motion Islamisation of the British political process.
