The desert environment imposed on the Bedouin certain values such as the mating of the qualities of protecting those who resort to it, then boasting about the proportions, etc., and other negative values such as rudeness, brutality, religious exaggeration, and then relying on invasion and looting, for example, the desert does not provide ways to practice agriculture, which refines the mind and muscle with the characteristics of production and living from the product, and then there was a inferior view of the weak female muscle, which is unable to practice theft of commercial convoys and looted as male, there is also revenge as a deterrent alternative to punishment and justice, as the establishment of a just judiciary requires the existence of compliance with this just judiciary, which is in conflict with the presence of the leader of the tribe, who also acts as a judge absolutely biased for himself and his client, etc.

Due to the lack of a source of livelihood such as agriculture, robbery and looting become a source of livelihood, and robbery requires strong men in the practice of wars, and war means fighting and fighting, so wars and fighting became the profession of the Bedouin and his hobby, when the Bedouin does not find an external enemy fights internally and self-fighting, passion for fighting was and still is one of the most prominent features of the Arab Bedouin personality, which did not know before and after the Mohammedan call more than the practice of wars.

There are nomidic mentalities when wearing the official suit, the importance is for the mentality and not for the external cladding, the suit is possible in the city and survival in the Bedouin mentality is possible in the city and comfortable because it does not require an effort to develop, and development is difficult without interaction and friction with others, interaction requires culture, and the oral type of culture, i.e. oral culture such as the speeches of the sheikhs on Fridays so that the individual can practice dialogue, because there is no dialogue in the speeches of the plural.

Oral culture is not a culture of dialogue and therefore does not allow friction and productive interaction, the culture is considered “oral” when it is not acquired by reading, which is alienated by the Bedouin, and therefore can not identify what is new, the Arab writer in this era reads two pages annually, while the Portuguese reads 35 books annually, and the French or German or even the Israeli, etc., they read more than 40 books annually, and despite the extreme religiosity and the verse read in the name of your Lord, etc., the Arab book did not read the other, the first book, the first to the age of the Arabs, the same in the year, and that was one culture, and that was one book, and the book of religion without drip, and even in this age, the two books, the Arabs, the other, the Arab, the same, the Arab, the same, the Arab, the same, the Arab, the same in the Arab culture, and that was the Arab, the first of the Arab, the same, the Arab, the number of the Arabs, the plural, the Arab, the plurality of the Arabs, and the plurality of the Arabs, the plurality of the Arab, and the plurality of the Arabs, and the number of Arabs in the same, the diversity of the Arabs, and in every other, the Arabism, the plurality of the Arabs, and the plurality of the Arabs, and the plurality of the Arabs, the same in the Arab population, and that was one culture, and that was one culture, and that was the Arab, even in this degree, the reading of that 3rd of the Arab, and therefore the Arabism was equal to one Arab, and that was a culture, and that was an Arab, and in every year, the Arabization, the same is the Arabization, the number of Arabs, the same, the Arab, the same in the Arabic, the same in the Arabic, or in the Arabs, or in the first, the Arab, the same, the Arabism, the diversity of the Arabs, the plurality of the Arabs, the plurality of the Arabs, the plurality of the Arabs, the same Arab, the same in the Arab population, in the same culture, the Arab population, the plurality of the Arab, and the plural of the Arab, the same in the Arab population, and in all the Arab population, the plurality of the Arab, and the plurality of the Arabs, and the plural of the Arabism, the plurality of the Arabs, the plurality of the Arabs, the plural of the Arabs, the plural of the Arabs, the same in the Arab population, in the general, and the Arabs in all, the same in the Arabs, and in all the Arabs, in the same culture, and in all the Arabs, the same is the Arab, the same in the Arab, the same culture, and in every Arab, the diversity, the Arab, the plural of the Arab, and the plural of the Arabs, the plural, the plural, the Arab, and not the plural of the Arab, the plural, the plural, the Arab, the plural, the Arab, the plural, the Arab, the plural, the Arabism, and the plural of the Arab, the plural of the Arab, and in every Arab, the plural, the Arab, the same in the Arab, in the year, the Arabism, the equivalent of one culture, and that was one in the Arab, and that was the Arab, the diversity of the Arabs, and in every Arab, the plural, the Arab, and not the Arab, the plural, the other Arabs, the same in the Arabs, the same in the Arabs, the same in the Arabs, in the year, the Arab, and in the Arab, the same, the Arabism, and in every Arab, the same was one in the Arab, and in every Arab, the number of Arabs, in the year, and in the Arabs, the same in the Arabs, in the year, the Arab, or the Arab, in the like, the Arab, and in every year, the Arab

The Bedouin oral culture has a close relationship with the exercise of the mind for its functions and tasks, the dependence of the mind on the oral culture turns it into a mind with a great deal of ability to bear the warp with an amazing surrender, the surrendered mind cannot recognize the barbarism, especially to address it, and it is not able to realize chaos and be able to remove it, and it is unable to find a new horizon that transforms individuals into individuals in a society and not into a herd of individuals, the culture of dependence on the individual is the culture of the “hero of the nation” that we know through our experience of the hero and individual heroism locally, the Arabs have millions of heroes, while there is not in Japan and Germany one hero as an individual, the society in those countries is the “hero”.

Concern for the interest of the individual (the group of individuals versus the community of individuals) was a major reason for encouraging the leaders of the armies of the conquests to make, each of them had a city governed and exploited as he wanted, to explain his city like other leaders, the main encourager of the fighters to devote themselves to wars were their share of the spoils of war according to the rule of five for the Caliph and four-fifths for the fighters!.

Anyone who learns about the book of the management of brutality for Abu Bakr Naji, finds an expanded chapter on the understanding of ISIS of the subject of warriors and their salaries and shares of captivity and spoils, has focused on the interest of Daesh in the beginning to control the resources of livelihood and money such as oil and sales of antiquities and the collection of tribute from the polytheists, in order to be able to give each warrior a monthly salary said to have reached $ 1000, in addition to the residence of his family and women, history has restored itself and continued ISIS for a period not short.

The Arab man remained an individual or individuals living next to each other and not with each other, and this is one of the most important reasons for the failure of the Arabs, who were unable to turn into societies, the failure of the Arabs was generally a translation of the failure of the tribal nomads, the people of the Levant due to the invasion and occupation for 1000 years. And they turned into nomads in a green area without a desert, that’s the deadly irony!