The Jews themselves, taken almost unawares by the suddenness of Mahomet's entry into their civic life, agreed to the treaty he proposed, and acquiesced unconsciously in his subtle attempts to merge the two faiths into a whole wherein Islam would be the dominant factor. When Mahomet made Jerusalem his Kibla, or direction of prayer, and emphasised the connection between Jewish and Arabian history, they suffered these advances, and agreed to a treaty which would have formed the foundations of a political and social convergence and ultimate absorption of their own nation. Mahomet knew that federalism with the Jews was a necessary step to his desired end, and therefore he drew up a treaty wherein mutual protection against outward enemies, as well as against internal sedition, was assured. Hospitality was to be freely rendered and demanded, and neither party was to support an Infidel against a Believer. Guarantees for mutual security were exchanged, and it was agreed that each should be free to worship in his own fashion. The treaty throws light upon the clan-system still obtaining in seventh-century Arabia. The Jews were their own masters in the ordering of their lives, as were the Medinan tribes, even after many years of neighbourhood and frequent interchange of commerce and mutual assurances. The most significant political work achieved by Mahomet, the planting of the federal, and later, the national idea in Arabia in place of the tribal one, was thus inaugurated, and throughout the development of his political power it will be seen that the struggles between himself and the surrounding peoples virtually hinged upon the acceptance or rejection of it. The Jews, with their narrow conception of the political unit, could acquiesce neither in federalism nor in union, and as soon as Mahomet perceived their incapacity he became implacable, and either drove them forth or compelled their submission by terror and slaughter. But for the present his policy and prudence dictated compromise, and he was strong enough to achieve his will. The political and social problems of his embryo state had found temporary solution, and Mahomet was free to turn his attention to external foes. In his attitude towards those who had persecuted him he evinced more than ever his determination to build up not only a religious society, but a powerful temporal state.