The methods he follows in determining its characteristics are...

The methods he follows in determining its characteristics are, therefore, adopted from natural science in general, and from biology in particular.[^5] Genetically, he follows the development of political life through its various stages: how it is generated, grows, reaches its maturity, sickens, and dies. In biology, the efficient cause of this movement is taken to be the soul and its temper (mizaj) .

In culture, ibn Khaldun considers the efficient cause of the movement to be a specific property of the human soul, i.e. social solidarity (‘asabiyyag) which is a combination of the natural feeling for one’s relatives and friends, and of the need for defence and survival.

It cements a group together, dictates the need for a ruler, leads to conflicts with other groups and generates the power of conquest leading to victory over others, its initial power determines the extent of this conquest, and the fulfilment of appetites and desires, finally, weakens it and leads to the disintegration of political power.[^6] This genetic method is supplemented by the analytical method through which ibn Khaldun distinguishes and compares the various forms of political power, and the institutional arrangement within each form.

Apart from the purely natural regime in which a tyrant or small bands or groups give free rein to their appetites , there are two major types of regimes: (a) rational regimes in which the appetites are ordered by the agency of human reason for the sake of a more peaceful and permanent enjoyment of worldly things, and (b) regimes of divine Law in which prophet-legislators, through the power of their souls to communicate with the “unseen” (explained in the sixth premise), posit laws which order the affairs of men and the enjoyment of both worldly things and things of the soul useful for man’s welfare in the world to come.

This inquiry is supplemented with a description of the various institutional arrangements and offices in both types.[^7] Throughout this discussion, ibn Khaldun insists that his treatment of political life is not to be confused with the treatment of political life in the Islamic legal sciences which aim at determining the legal prescriptions to be followed by adherents to the Islamic Law, with the sayings of popular wisdom which do not explain the nature of political life, or with political science or political philosophy which aims primarily at determining how man ought to conduct himself to achieve happiness and perfection.