The concept of leadership varies from one society to other,It is useful and beneficial to research this concept in the Arab context, because this context concerns us in the first place. In the Arab context, it can be said that the intellectual and behavioral structure translates the Bedouin and pastoral society and the concept of leadership in this region 

The pastoral Bedouin culture, and thus the concept of leadership, is characterized by many characteristics and features, the most important of which are the phenomenon of denial and the lack of ability to see the negatives, then the failure of self-criticism and ignoring reality and reversing it from bad to good by means of fabrication, then by manifestations of boasting, arrogance, vanity and conceit. The pastoral culture does not, by definition, allow for the practice of objectivity, no declaration of the existence of weakness, no admission of defeat, and no declaration of the admission of error. Bedouinism does not make mistakes  

 The pastoralism, the flock and the shepherd, is the Arab leader, who does not make mistakes, he is always right, the Bedouin, even in his robbery and plunder, is right, because he robs what originally belongs to him, and what his sword can accomplish in this field, the Bedouin, that is, the Arab leader, does not self-criticize or apologize, because self-criticism and apology are humiliation, the Arab leader is like the Arab person and thus the Arab society, so the collective Arab mind, that is, the mind of the flock, is no different from the mentality of the shepherd, the shepherd is a leader, and the flock is the reservoir of leaders and leaderships and a factory for their production, they are all leaders, here we remember what the late Shukri al-Quwatli said about the Syrians in 1958… they are all presidents of the republic  

 The pastoral Bedouin mind, i.e. the Arab leadership, rejects the practice of analysis and deconstruction, because analysis and deconstruction go in the opposite direction to the Bedouin categoricalism, which only knows the credibility of the sword, which separates life from death. The sword is one of the requirements of the pastoral Bedouin life, it is the source of livelihood, and one of the requirements of leadership. With the sword and violence, they plunder and defend their stolen goods. Due to their habit of the sword culture, they practice bloody fighting and conflicts, sometimes as a sport and a hobby. Therefore, manifestations of strength, severity of courage, and boasting of violence are characteristics of the Bedouin nature that have filtered into urban life in these societies and dominate urban culture. Thus, peoples have developed in reverse. Logically, urban culture must dominate Bedouin culture, which is based on many foundations, including the equation of elevating one’s self and degrading the other’s status. The mere existence of the other was a threat, so the other must be eliminated by any means, such as exclusion and not recognizing his existence  

 The Bedouin’s self-respect is a translation of the respect of others for him, and the respect of others for him means nothing but the other’s obedience to him. The system of virtue in the pastoral Bedouin does not spring from within him, but from the perception of others through the duality of his loftiness and their decline. The Bedouin does not look within himself, but rather at his image in the mind of others. It is a hideous act of ignorance to hide behind people’s assumptions about you, an assumption dictated by your dominance over them, their fear of your sword, and their dependence on the crumbs of your generosity. These are the characteristics of Arab leaders, and even Arabs in general 

  The manifestations of pastoral Bedouinism, i.e. leadership, are not limited to what was mentioned. Leadership is addicted to the sword and violence, which the Bedouin mind considers to be salvational, i.e. the savior from the state of destitution in which the flock lives. The shepherd-flock mentality in this region has transformed the human being into a mere “tool” waiting for the shepherd to obtain his wages. The wages are a favor from the shepherd, and rights in this case are granted and not acquired by the sweat of the brow, for the sweat of the brow is free, for the sake of the shepherd’s mustache 

 The rights of the citizen are linked to the generosity of the sponsor, not to the duties of the state towards the citizen. This situation framed by the aura of giving establishes a change in the formula of rights, from the formula of acquired rights to the formula of granted rights, formulas that are not subject to the concept of justice or law, a formula that gives the illusion of the deceiver and the deceived, giving the illusion of the deceitful sponsor that he is devoted to the sake of others, and giving the illusion of the deceived among the subjects that he has obtained his rights! Which are represented by his personal satisfaction, for satisfaction is one thing and rights are something completely different 

The Bedouin mentality revolves around violence, the sword, and the shepherd-flock mentality, turning man into a mere tool waiting to obtain his rights in the form of granted favors (the halo of giving) due to generosity and liberality, and not through the concept of duties and rights    framed by the halo of giving, which deludes the shepherd into believing that he is fulfilling his duties to the fullest extent, and deludes the flock into believing that they have attained their rights. A relationship of deceit and deceived, i.e. a culture of granted favors and not acquired rights. Then these peoples want to leap over the tribe, clan, and sect to the state of citizenship. What should they leap with? Can the culture that brought the peoples to this decline save them from the decline that it caused and produced 

    The Bedouin pastoral mind imposed a system of government that has no connection to the philosophy of the state, and even classifying those who rule and control these peoples as pre-state is unfair to the concept of pre-state. Nomadism-pastoralism cannot establish a state, but in the best of cases, it is a tribe alongside other tribes that fight with each other and plunder each other. There is no escape for Bedouins from plundering, which we call corruption, and corruption is not exclusively the work of the shepherd, but rather the work of the shepherd and the flock, that is, the work of Bedouinism, which represents everyone 

Anyone who contemplates the Arab-Islamic situation will be disappointed, as the only Arab achievement that was well-crafted was fragmentation, in addition to the Arabs’ resistance to everything that was progressive and scientific, there are entities that have regressed from the pre-state stage and reached the clan and tribe, all of that happened in the shadow of an Arab Muhammadan culture, and all of that failure and deterioration did not prevent some from demanding that our minds be hybridized with an Arab religious one, because this culture represents, in their opinion, a kind of fate and destiny… whether we like it or not 

The paradox here lies in fatalism and in accepting the catastrophe, setback or deterioration with a spirit of surrender and by dying voluntarily and without any resistance, and lies in preaching that hybridizing the mind, i.e. manufacturing the mind into an Arab Muhammadan one, will be the savior. The cleverness of these people has forgotten that the mind has originally and for centuries been manufactured locally, and the current situation was the product of these minds. The current situation did not fall from the sky, nor is it the creation of Satan, nor the creation of the God of the universe. It is the creation of pastoral nomadism, which even occupied the cities of the Levant and transformed its people into Bedouins without migration, shawwa’is without a desert, and urbanites with stone tent