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.

The Meccans would have been content to leave matters as they stood, and were quite prepared to let Mahomet establish his power at Medina unmolested, provided they were given like immunity from attacks.  But from the beginning other plans filled the Prophet’s thoughts, and though revenge for his privations was declared to be the instigator of his attacks on the Kureisch trade, the determining motive must be looked for much more deeply.  The great project of the harassment and final overthrow of the Kureisch was dimly foreshadowed in Mahomet’s mind, and he became ever more deeply aware of the part that must be played therein by the sword.

As yet he hesitated to acclaim war as the supreme arbiter in his own and his followers’ destinies, for the valour of his levies and the skill of his leaders was unproved.  The forays undertaken before the battle of Bedr are really nothing more than essays by the Muslim in the game of war, and it was not until proof of their power against the Kureisch had been given that Mahomet gave up his future policy into the keeping of that bright disastrous deity that lures all sons of men.  In a measure it was true that