As soon as the Mosque was built, organised religious life at Medina came into being. A daily service was instituted in the Mosque itself, and the heaven-sent command to prayer five times a day for every Muslim was enforced. Five times in every turn of the world Allah receives his supplicatory incense; at dawn, at noon, in the afternoon, at sunset, and at night the Muslim renders his due reverence and praise to the lord of his welfare, thanking Allah, his supreme guide and votary, for the gift of the Prophet, guide and protector of the Faithful. Lustration before prayer was instituted as symbolic of the Believers' purification of heart before entering the presence of God, and provision for the ceremony made inside the Mosque. The public service on Friday, instituted at Coba, was continued at Medina, and consisted chiefly of a sermon given by Mahomet from a pulpit, erected inside the Mosque, whose sanctity was proverbial and unassailed. Thus the seed was sown of a corporate religious life, the embryo from which the Arabian military organisation, its polity, even its social system, were to spring. In spite of the increasing numbers of the Ansar, there still remained a party in Medina, "the Disaffected," who had not as yet accepted the Prophet or his creed. Over these Mahomet exercised a strict surveillance, in accordance with his conviction that a successful ruler leaves nothing to Providence that he can discover and regulate for himself. "Trust in God, but tie your camel." By this means, as well as by personal influence and exhortation, "Disaffected" were controlled and ultimately converted into good Muslim; for the more cautious of them--those who waited to see how events would shape--soon assured themselves of Mahomet's capacity, and the weakly passive were caught in the swirl of enthusiasm surrounding the Prophet that continually drew unto itself all conditions of men within its ever-widening circle. Having organised his own followers, and secured their immunity from internal strife, Mahomet was forced to turn his attention to the Jewish element within his adopted city, and to decide swiftly his policy towards the three Israelite tribes who comprised the wealthier and trading population of Medina. From the first, Mahomet's desires were in the direction of a federal union, wherein each party would follow his own faith and have control of his own tribal affairs and finances, save when the necessity of mutual protection against enemies called for a union of forces. Again Mahomet framed his policy upon the doctrine of opportunism. His ultimate aim was beyond doubt to unite both Jews and Medinans under his rule in a common religious and political bond, but he recognised the present impossibility of such action in view of the Jews' greater stability and the weakness of his party within the city. His negotiations and conciliations with the Jews offer one of the many examples of his supreme skill as a statesman.