EMİGRATİON AND SOCIAL CHANGE

LOGIN

In this study, it is tried to examine the relationship between migration and social
change. For this purpose, firstly social change and then migration were continued with
deductive method. Due to his close interest in the Hijra, an explanation was made about
migration. Then, a title is given for a clear understanding of its relevance to the forced
migration. After the definition, nature and a short history of the emigration, social changes
after the emigration are included.
The phrase maz not washed twice from the same river Bir, which is used as a phrase,
says the fact that there is no uniformity and there is a constant change both in the universe and
in societies.[one]
The fact that every day is a new day and that every moment is a new one in time
makes it difficult to make a standard definition of social change. Of course, identifying
change requires showing how much change has occurred in the basic structure of an object or
situation.
As far as society is concerned, in order to decide to what extent and in what way a
system is in a process of change, we have to show to what extent changes in basic institutions
have occurred within a given specific period.[2nd]
Change, which is a law of life and a tradition of wing, is basically a concept related to
time. Because change occurs over time. There is a feeling that everything changes in time.
[3] The importance of change arises from the fact that it occurs not only in a period of time
but also in a space .[4]
We cannot approach society or social phenomena as we approach events in nature. The
practical consequences of sociology are often different.[5] In this aspect, the most important
issue that comes to mind when sociology is mentioned is social change.[6] Social change
refers to the differentiation of the lifestyle of a society and their impact on that society. This
change is time-dependent, continuous, collective and, where appropriate, a change that affects
the course of history.[7]
Social change; It refers to the transition from existing situations to a new and
completely different situation in social relations and social structures, especially the
institutions that make up the society.[8]
Social change is the change that can be observed in a society over time and that affects
the structure or functions of the social organization in a permanent and fundamental way, not
temporarily, but that changes the course of society's history. ”[9]
The existence of many issues that can lead to socio- cultural change, such as
population growth, migration, wars, physical environment, technological advances, economic
developments and urbanization can be shown among the causes of social change, but the
factors affecting social change are population growth, wars, migration and rapid
communication. technology is too large and complex to be limited by the development of
technology.[10]
 There are many studies on the relationship between social change and religion. In this
sense , one of the most important aspects of the d is that it triggers social change with its
dynamism. Religious ideas and thoughts that bring a new spirit and a new excitement to
society bring social mobility.[11th]
Religion wants to change the socio- cultural environment in which it exists or enters
according to its own principles . In this sense , there is a religious change in the emotions,
thoughts, attitudes and behaviors of the people in the society. On the other hand, the
emergence of religion in one society, its penetration and acceptance by another society is
related to the social structure of religion and society.[12]
MIGRATION-EMİGRATİON RELATIONS

According to the definition of Turkish Language Institution in Turkish dictionary; It is

defined as the work of individuals and communities moving from one country to another
country, from one settlement to another for economic, social or political reasons, moving,
emigration and emigration.[13]
From a sociological point of view, migration can be defined as a set of processes that
change into time and space due to the displacement of people and groups due to various
factors, and whose effects continue after the end of the action. Migration in its
anthropological aspect is interpreted as a cultural phenomenon and processes beyond the
dimensions of spatial displacement, demographic structural / institutional change
that sociology deals with.[14]
Migration is the most important cause and effect of social change. Migration is not just
a population movement. In this respect, the most important effect of migration is the social
structure and the social change that has a dominant effect in the structure. Social change is the
change in the structure of society. [15]
Although the emigration is given the meaning of migration in dictionaries, this
definition does not fully meet the conceptual framework of the word emigration. Although the
Hijra is evaluated under the phenomenon of migration in its general meaning, every
phenomenon of migration cannot be equivalent to the emigration since it is a concept that is
identified with Islam with religious motifs and in fact.
When the migration phenomenon is evaluated with its causes and consequences, it also
brings with it many concepts that can be considered as extensions such as the emigration,
exile and diaspora .
The emigration we have included in our study is of Arabic origin and is a concept
peculiar to Islam. When the phenomenon of migration in Islam gains a religious character, it
is responded with the concept of migration. In this study, we will include the phenomenon of
migration, which is a concept specific to Islam.
While there is a reason why even a person is moving from one place to another, there
is no reason to consider a society's changing place for many reasons. This has many religious,
economic, political and social reasons. There are many dimensions of social
reasons. Migration as well as migrated, those places as well as migration of different social,
economic and cultural changes live.[16]
 MEANING OF EMİGRATİON
In the dictionary “to leave , to leave, to interrupt”[17] which means the
HEC ( hicrân ) from the jig , the name ( ‫ ) هججججرة‬emigration "person physically than
anything, Lisaan or leave and move away from the heart" means; however, the word is mostly
used to mean ”leaving one place and migrating to another ere.[18]
As a term in general non-Muslim country ( darülharp ) to migrate to the Islamic
country, in particular Hz. It refers to the migration of the Prophet and Mecca Muslims to
Medina. Who migrated to Madinah, the Muslims are muhâc , Messenger -of Ekrem and to the
refugees of Medina who helped the Muslims in the ensâ are given title. [19]
Although the word h Hijret yer is not included in the Quran, there are derivatives of
the word. According to their usage, etmek to leave the Qur'an ”[20] , mak leaving a person or
group ”[21] “abandoning bad things”[22] and the subject of our study, and according to the
meaning of the term “to migrate elsewhere for the sake of God“[23] .
Prophet Muhammad ( pbuh ) and has a specific meaning to the Islamic migration , it is
useful to know the process of Islamic history . . This specific meaning; With the project of a
new history and civilization, it has taken place in the history of Islam as immigrations within
the framework of the ideal of introducing and introducing people to a universal religion.
With the notification of the Prophet, torment, distress and plagues became intense. The
Makkiks of Mecca imprisoned Muslims and tortured them with assault, hunger, thirst,
the warmth of Mecca and fire.[24]
Our Prophet ( pbuh ) ordered the emigration of Muslims to the Quraysh . Both because
of their inability to perform their religious duties, they were also allowed to emigrate to
spread religion. This first emigration was held in the 5th month of the reign of Mecca.[25] At
the beginning of the first group, Osman b. Maz , then the second Abyssinia
de Jâ'fer b. Abu Talib was presided over. [26]
Those who participated in the first Abkhazian migration consisted of fifteen (in some
sources, sixteen) persons, four of whom were women and eleven men.[27] Despite the
pressure and hindrance of the Mecca idolaters, Islam was spreading and strengthening day by
day. The number of Muslims is increasing, Hz. Hamza and Hz. When they saw that Omar was
strengthened by being a Muslim, the emigrants who went to Ethiopia lived in security there
and Necashi did not deliver them and protect them. They decided to kill Muhammad. First
they decided to boycott the Haşimoğulları and to force them. Then Abu Talib carried his
nephew and members of his tribe to the Abu Talib neighborhood ( Shi'bu Abu Talib )
to secure them . [28]
Muslims and the Prophet. After the three-year boycott
against the Hashimogullari who protected Muhammad, the death of Abu Talib gave the
idolaters an opportunity and the Prophet himself. Even the Prophet was the target of many
insults and taunts. Realizing that he could not communicate Islam in such an
environment, Rasul- i Ekrem went to Taif and tried to explain his case in a new environment,
but he met with a harsh reaction and had to return to Mecca. [29]
At the same time, when some of the residents of Medina ( Yesrib ) whom he met in
Aqaba, entered the Islam, Hazrat and Evs tribes that formed the people of the city had a great
importance in terms of the spread of Islam and the allegiance of Aqaba . Especially in the
second Aqaba biennial Medina Muslims Hz. Prophet and hence the Meccan Muslims in the
cities of their lives if it arrived by inviting their property, they will protect her as they protect
their children and women, in the troubled moments of comfortable days they would be
subordinate to and enjoying the allegiance they found.[30]
Tâifli's and other tribes Messenger -of Ekrem rejecting enter Islam at the first meeting
of from Medina, and every kind of danger and distress to the gates of the city taking a look
with her opening Medina it was Hijra ground was happening.[31]
The fact that the majority of Muslims settled in Medina and Islam began to strengthen
there, frightened the Mecca idolaters; Hz. They were also worried that Muhammad would one
day go there and pose a danger to them with his companions. In Dârünnedve after long
negotiations Abu Jahl Hz offerings. The decision was made to kill the Prophet. This decision
was made not by only one person, but by a group of armed recruits representing each of
the Quraysh tribes , thus preventing the Haşimoğulları from attempting a blood feud . [32]
Our Prophet ( pbuh ) immediately took action to emigrate to Hz. He went
to Abu Bakr's house and drew up a plan with him. After this plan and preparation began to
emigrate to Medina. [33] Hz. With the Prophet's migration from Mecca to Medina, a new era
began in the history of Islam. The event was not only a space change, it was a turning point in
terms of Islam's invitation, dissertation and politics.[34]
In this context, the emigration of Muslims; it has become the name of the immigrant
power of deep-rooted social changes and the sacred migrations made to gain the will
of Allah . Hijret means that when values and space conflict, values are brought to the
forefront.
Hijra is not a trip or a journey. The Hijra is to leave the homeland and relatives for
their beliefs, to cut off the kinship ties, and to give up sustenance.[35]
Hijret is a process that starts with the change in perception like migration and
continues with the displacement of the place and completed with the adaptation to the
destination. The “actor H of Hijra in this sense is the an human an , who acts depending on the
change, lives the processes from the beginning to the end and confronts the results with all the
negativity for years . [36]
The sociocultural nature of the Hijra, on the other hand, is enough to inspire believers. In this
respect, it should not be considered as an ordinary historical event.[37]
Hijra, not only a passive attitude that expresses the necessity to get rid of oppression,
but also includes an effective meaning of opposing and ending oppression and oppression.[38]
SOCIAL CHANGE AFTER CELEBRATION
Hijra is a phenomenon that different societies' different thoughts and understandings
come into contact with each other. The social change that took place in Medina after the Hijra
is shown as an example of this ground. Hz. The emigration of the Prophet and the Muslims to
Medina was the beginning of the important social changes in which this city was the center .
The emigration, which can be considered as both a result and a cause of social and
economic change processes, is, above all, a process that is unique to itself. The most
important elements of this process; migration is the phenomenon of migration, including
settlements, migrants and all these elements. Migration, which is a social phenomenon, is
accepted as one of the basic elements that directly affect the social, cultural, economic and
political formation of societies.[39]
The fact that the name Yesrib was first met with the word ine Medina eden
representing the transition to the established order is an example of this.[40] Hz. The Prophet
carried out the construction of a new society with the development of the city. Yesrib , which
is a place where tribalism and bedouin are active, has gained a new city structure with these
practices. Urban culture not only includes participation and tolerance in the lifestyle, but also
a mentality in which the experience of living together and tolerance for differences are
internalized. In addition, the urban structure may have an institutional functioning and, unlike
bedouin, it can be the place of modernization and institutionalization.[41]
Hz. The basis of the traces of the positive character in the social change experienced in
the period of the prophets very quickly can be seen in urbanization- medinization . In different
situations, it was observed that communities and societies, which did not occur in a settled
cultural environment and could not find the opportunity to organize themselves in a city logic,
could exhibit a despotic tendency by acting more monopolistically.[42]
Together with the Hijra, the construction of a masjid in Medina, the establishment of a
brotherhood bond between the emigrant and the ensar , the Medina Document regulating the
relations between Muslims and Jews and idolaters , the establishment of the army,
and many changes to eliminate social problems . This change has occurred at all stages of life
at the social level. Rasulullah , within the framework of the Rabbani method in the new
society in education and the economy is trying to find solutions to problems [43]
.

The United Nations Convention on the Legal Status of Refugees and Immigrants was
signed in 1951 and entered into force in 1954 . On the other hand, Islam introduced
regulations and implemented regulations on refugees, immigrants and refugees 14 centuries
ago .[44]
With immigrants from Mecca after the Hijrah Medine'l of Muslims, ie, "Emigrants"
and "Ansar" in brotherhood ( muâhat ) he had set up. According to this brotherhood principle,
Hz. The prophet appointed a brother to the emperor for each refugee . The emigrants had left
their homes and property in Mecca. Ensar, the immigrant brothers had taken home. They took
advantage of their property.[45]
This practice, in which families are declared siblings, is not only in the form, but the
immigrants and the ensar are bound by a commitment beyond blood. They even became heirs
to each other. The establishment of this provision is not by terror or conquest of the state, but
by the heart of the Prophet (pbuh).[46]
It is explained in the Qur'an: lar Those who settled in that land before them and placed
faith in their hearts love those who emigrate. They are not disturbed by what is given to
them. Even if they are in great need, they prefer them to themselves. Whoever is protected
from the stinginess of his ego, they are the ones who achieve salvation. ”[47]
Thus, the first Islamic community in the city of Medina began to form on the
foundations of brotherhood and solidarity. This practice has provided many benefits
in political , ictimâi , economic, religious and military fields and facilitated the lives of
immigrants in Medina.[48]
In order to ensure internal and external security , Muh Special Brotherhood arasında
was signed between Prophet Muhammad and Ansar and Med Citizenship-Citizenship
Conventions arasında was concluded between all Medinni (Muslims, Mushric Arabs and
Jews).[49] It is also stated that the new Islamic state is the basis of the constitution.[50] A
comprehensive and written treaty was arranged between Muslims in Medina and the idolaters,
Jews and Christians who did not participate in Islam and the Muslim
community. Accordingly, all parties to the treaty provisions in this text were considered
an ummah and in some respects were accepted as a party to this page in a similar way to
today's citizenship. [51]
Masjid- i Nebevi ”was built. Masjid, worship to Allah spread, Islamic society has
formed, proximity bonds, unity and solidarity has been strengthened.[52] With the emigration
to Medina, the social environment of Muslims was completely changed and the ground for
collective worship became more appropriate. In the early periods of the Hijra, a
mosque / Masjid al- Nabawi was built to gather Muslims together and to ensure their unity
and solidarity . [53] Hz. After the emigration to Medina, the Prophet had a mosque built in
front of his house. This mosque was a base in the lives of Muslims in worship and social
relations, and an active center in the process of education and creation of a new individual and
society.[54]
One of the important steps that took place in the religious field and influenced social
life was that people were called to prayer by prayer. It is an important sign of the existence of
Muslim society more than its conceptual meaning. Azan became one of the religious
traditions in Islamic societies and found a sociological basis in these aspects.[55]
The economic life of the city was dominated by the Jews. With the establishment of
the Muslim bazaar, Muslims gained economic freedom as well as religious freedom.[56]
It is seen that religious, political, educational, family and economic institutions were
handled with a holistic view in the construction process of the first Islamic society. It is
considered that the foundations of Islamic civilization were laid in the broad sense with the
construction of institutions in which social change and transformation were not done only
with the understanding of establishing religious rules.[57]
After the migration, the process of change started with the construction of social
institutions. Thus, while taking steps to remove the privileges and privileges based on class,
the perception of gender has changed over time and the status and place of family and women
in society have been redefined. With this process, significant progress has been made in the
name of the reconstruction of the family institution.[58]
The social, legal and economic rights of women in society have been
redefined. Provisions were made to protect the woman whose husband died or
divorced. Heavy punishments were imposed on those who slandered the honorable woman ,
while women were exempted from heavy burdens such as military service, war, and
livelihood of their relatives.[59]
 RESULT
Hijra, a turning point in Islamic religion and the beginning of the Hijri calendar, means
more than a forced migration or spatial change. It means opening a new world to a religion
and its members facing destruction. It is an attempt to convey the communication and
invitation of religion to other places and geographies in a time and place where opportunities
are exhausted and freedom is restricted .
In our opinion, the emigration is a move where values are abandoned when values
and space conflict. As a matter of fact , the Muslims of Mecca , who were between
abandoning their beliefs and leaving their cities , preferred their beliefs instead of their
homeland. These people, who experienced a rare sacrifice in the history of humanity for the
sake of their beliefs , embodied the meaning that Islam imposes on the concept of migration.
With the Hijra, there was no ummah based solely on the unity of faith. In fact,
an Islamic civilization, an Islamic civilization, has been formed. Emigration which has a great
importance for social change, the effect has demonstrated in a short
time olmaktadır.hicret with with Islam was happening formed the main fabric of
society. Along with Medina, we have seen the institutional state of the Islamic religion that
has entered the sphere of influence of all Arab Muslims . The book instead of an oral culture,
cultural system, his companions suffer in combination with further have to crystallize was
happening. [60]
 REFERENCES
ABUZARA, Celil Religion Society Interaction and
Education , Harran Education Journal , 2017
- The Impact of Religion on Social Life , Harran University Faculty of
Theology Journal , 2011, volume: XVI, issue: 26, p. 143-153
AZİMLİ, M, Siyeri Different Reading , Ankara School Publications. Istanbul, 2010.
OPEN, The Structure of Social Institutions in the Construction of the First Islamic
Civilization After Fatih Hijra , Academic Review Journal No: 52 November - December
2015 International Refereed Journal of Social Sciences E- Journal .286.
ALGÜL, Hüseyin, Step by Step Hicret, Nesil magazine, Istanbul, 1979.
Bozkurt, Neb, Mustafa Sabri Küçükaşç the " Medina ", Turkey Religious Foundation of Islam
Encyclopedia (DIA) , c. XXVIII, Ankara: Turkey Religious Foundation Publications, 2003.
ÇELİK, C., Dini Religious Life in the Urbanization Process ”, Erciyes University Faculty
of Theology
Journal, 2001.
Düzgün, Ş. A. , Şehir Urbanization Ability of Religions ”, Journal of Islamic Sciences,
2009.
DEMİR, Mehmet, Theology Academy Journal, Ankara, issue 159.
DOĞAN, M.Sait, Socialization , Social Change and Political Socialization, Istanbul, 2000.
DOGAN, Ismail Sociology Concepts and Problems , System Publishing, Istanbul, 2000,
KESKIOGLU, Osman, Hz. The Life of the Prophet, (Siyer-i Nebi), Presidency of Religious
Affairs ., Gaye Mtb , Ankara 1981.
KAZANCI, Ahmed Lutfi, Islamic History- Asr-i Felicity Series: 2 (Towards the Light), Silk
Pub ., Istanbul, 1983.
COMMISSION, Great Islamic History from Birth to Present , Istanbul 1986.
Kirman, Mehmet Ali, Dictionary of Sociology of Religion Terms ,
Istanbul: Ragbet Yay ., 2004, p.232.
GADBAN, Munir, The Life and Method of the Messenger , Risale
Publications , terc . Adil Teymur , 1997, Istanbul.
Cetin, the " Adhan " Religious Foundation of Turkey Encyclopedia of Islam (DIA) , c. XII,
Religious Foundation of Turkey Publications, Istanbul, 1995.
KURT, Abdurrahman , Sociology of Religion , Sentez Publishing, Bursa, 2012.
SERVICE, Sabri, Islamic History (From the Beginning to the End of the First Four
Caliphs ), Yeni Çizgi Yay ., Ankara. 1995.
GÜNAY, Ünver, Sociology of Religion, Istanbul: Human Pub ., 2008.
GÖKBERK, Macit, History of Philosophy , Remzi Bookstore, Istanbul, 1993.
GIDDENS, Anthony , trans . Cemal Fine , Sociology, Red Publications, Istanbul, 2008.
- trans.Günseli Alyatlar , Sociology Initial Readings , Say Yay, Istanbul, 2010
EISENSTADT,
S. N. , " Social Change and Development ", Readings in Social Evolution and Development
. S. N. Eisenstadt (Ed.), Pergamon Press , London , 1970.
Al-CEVZIYE, Ibn Qayyim , Shamsuddin Abi Abdillah Muhammad b. Abdilmelik , Zâdü'l-
Maâd Fi'l-Hedî Hayru'l -Ibâd , Egypt 1.312 .
OKUMUS, Dragon, Social Change and Religion , Human Publications, Istanbul , 2003.
KAL, Ahmet, “ Hijret”, DIA, Istanbul 1998, XVII, 458;
İBN MANZUR, Abu-Fadl Cemaluddin Muhammad, Lisânu'l-Arab , Darî Beirut, Beirut
1970.
FRONT
SİNANOĞLU, Ahmet Faruk, Social Change and Religion , Hikmet Yurdu Year: 1, p.2,
2008.
VARDİ, Recep, Hz. Social change in Arab society under the leadership of
Muhammad , Community Science, 2017. ÇAKIR, Sabri, Migration and Social Change in
Traditional Turkish Culture, SDU Journal of Science and Letters Journal of Social
Sciences December 2011.
NEXT, Ulku , Social Change on Labor Relations in Turkey on Effects , Tühis Publications,
Ankara, 2009.
TÜMTAŞ, Mim Sertaç, Cem Ergun, The effect of migration on social
and spatial structures, Süleyman Demirel University Faculty of Economics and
Administrative Sciences Journal Y.2016.
SALLABÎ, Ali Muhammed trans. Mustafa Kasadar , Siyer-i Nebi, Ravza Publications,
Istanbul, 2017.
TOPBAS, Osman Nuri, Prophet Muhammad Mustafa , Erkam Publications, Istanbul, 2015.
HAMIDULLAH, Muhammad, Prophet of Islam , trans : Salih Tug, Irfan Yay., Istanbul 1980.
SARIÇAM, Abraham , the Prophet. Muhammed and the Universal Message , Presidency
of Religious Affairs Publications, Ankara, 2005. AVCI, Casim Mevlana Idris, Life of
Prophet Muhammad , DİB Publications, Ankara, 2017.
TATLIOĞLU, Durmuş; Hijret in terms of Sociology of Migration , Asitan Kitap, Sivas,
2013.
TUZCU, Ayla Karim Almond, migration Psychosocial Size , Current Approaches in
Psychiatry Current Approaches in Psychiatry , 2014.
SİNANOĞLU , A., İlk The first of different cultures living together in Islamic civilization
Experience " , EKEV Academy Magazine , year: 2010.

WEB SITES
http://dergipark.gov.tr/download/article-file/100968
http://dx.doi.org/10.22596/2017.0202.50.58
http://www.tdk.gov.tr/index.php?
option=com_gts&arama=gts&guid=tdk.gts.5cc99bf70d6618.52201167

[1] Macit Gokberk, History of Philosophy , Remzi Bookstore, Istanbul, 1993, p. 26.
[2] Anthony Gıddens , trans . Cemal Fine , Sociology, Red Publications, Istanbul, 2008, p.79.
[3] Ejder Okumus, Social Change and Religion , Human Publications, Istanbul , 2003, p.19.
[4] Ejder Okumus, supra , p.20.
[5] Anthony Giddens , trans.Günseli Alyatlar , Sociology Initial Readings , Say Yay , Istanbul , 2010, p.17.
[6] SN Eisenstadt , " Social Change and Development", Readings in Social Evolution and Development. S. N.
Eisenstadt (Ed.), Pergamon Press , London , 1970, p. 3.
[7] M.Sait Dogan, Socialization, Social Change and Political Socialization ,
p.31. http://dergipark.gov.tr/download/article-file/100968
[8] Ismail Dogan, Sociology Concepts and Problems , System Publishing, Istanbul, 2000, p. 274; Mehmet Ali
Kirman, Dictionary of Sociology of Religion Terms , Istanbul: Ragbet Yay ., 2004, p.232.
[9] Unver Gunay, Sociology of Religion , Istanbul: Human Publications ., 2008, p.363.
[10] Ahmet Faruk Sinanoglu , Social Change and Religion , Hikmet Yurdu Year: 1, p.2, (July-December /
2008) ss.23-29.
[11] Celil Abuzara Religion- Society Interaction and Education Harran Education Journal , 2017
2 (2), 50- 58 Abuzer to run, Galilee Religious Influence on the Social Life , Harran University Faculty of
Theology Journal , 2011, Vol XVI, Issue 26, p. 143-153
http://dx.doi.org/10.22596/2017.0202.50.58
[12] Recep Vardi , Hz. Social change in Arab society under the leadership of Muhammad , Social Sciences •
January - June • 9 (17): 321-342
[13] http://www.tdk.gov.tr/index.php?
option=com_gts&arama=gts&guid=TDK.GTS.5cc99bf70d6618.52201167
[14] Sabri Çakır, Migration and Social Change in Traditional Turkish Culture , SDU Faculty of Arts
and Sciences Journal of Social Sciences December 2011, No: 24, ss.129-142.
[15] Ulku Forward, Social Change on Labor Relations in Turkey on Impacts, Tühis Publications, Ankara, 2009,
p.30.
[16] Mim Sertaç TÜMTAŞ, Cem Ergun, The impact of migration on social and spatial structures, Süleyman
Demirel University Faculty of Economics and Administrative Sciences Journal Y.2016, C.21, p.4, p.1347-1359.
[17] Abu-Fadl Jamaluddin Muhammad Ibn Manzur , Lisanu'l-Arab , Daru Beirut, Beirut 1970, III, 771.
[18] Ahmet Önkal , “ Hijret ” , DIA, Istanbul 1998, XVII, 458;
[19] Önkal , “ Hijret ”, DIA, XVII, 458.
[20] Furkan 25/30.
[21] Apr 4/34;
[22] Interview 74/5.
[23] Repentance 9/20.
[24] Ali Muhammed Sallabî , trans. Mustafa Kasadar, Siyer-i Nebi , Ravza Publications, Istanbul, 2017, p.325.
[25] Osman Nuri Topbas, Prophet Muhammad Mustafa , Erkam Publications, 2015, Istanbul, p. 346.
[26] Munir Gadban , The Life and Method of the Messenger , Risale Publications , Terc . Adil Teymur , 1997,
Istanbul, p.214.
[27] Osman Keskioglu , Hz. The Life of the Prophet, (Siyer-i Nebi), Presidency of Religious
Affairs ., Gaye Mtb , Ankara 1981, p.20
[28] Ahmed Lutfi Kazancı, Islamic History- Asr-i Saadet Series : 2 (Aydınlıkl ara Doğru), İpek
Yay ., Istanbul, 1983, II, 218-227.
[29] Great Islamic History from Birth to the Present, Commission, Istanbul 1986, I, 215-
230; Muhammad Hamidullah , Prophet of Islam , trans : Salih Tug, Irfan Yay., IV. Edition, Istanbul 1980, p.128.
[30] Önkal , “ Hijret ”, DIA, XVII, 458.
[31] İbrahim Sarıçam , Hz. Muhammad and the Universal Message , Religious Affairs Publications, Ankara,
2005, p.111.
[32] Casim Avci, Mevlana Idris, Life of the Prophet Muhammad , DIB Publications, Ankara, 2017, p.119-
120; Önkal , “ Hijret ”, DIA, XVII, 458.
[33] Ali Mohamed Sallabî , age , s.421.
[34] Önkal , ibid , p. 458.
[35] Ali Mohamed Sallabî , age , s.421.
[36] Sabri Cakir, age , s.129-142.
[37] Hüseyin Algül, Step by Step Hicret , Nesil magazine, Istanbul, 1979, issue 37 pages 35.
[38] Tatlılıoğlu , Migration Sociology in terms of Hijret , p. 123. Tatlıoğlu, Durmuş; Hijret in terms of
Sociology of Migration , Sivas: Asitan Kitap, 2013
[39] Months Tuzcu, Karim Almond, migration Psychosocial Size , Current Approaches in
Psychiatry Current Approaches in Psychiatry , 2014.
[40] Nebi Bozkurt, Mustafa Sabri Küçükaşç the " Medina ", Turkey Religious Foundation of Islam
Encyclopedia (DIA) , c. XXVIII, Ankara: Turkey Religious Foundation Publications, 2003, pp . 305-311
[41] Çelik C. (2001), Dini Religious Life in the Urbanization Process ”, Erciyes University Theology Faculty
Journal, p . 11, p . 131-152.s.131.
[42] Düzgün, Ş. A. (2009), Şehir Urbanization Ability of Religions ”, Journal of Islamic Sciences, year: 4, p . 1-
2
ss . 13-22. .s.5
[43] Ali Muhammad Sallabi , a, g, e , p.503.
[44] Mehmet Demir, Journal of Theology Academy, issue 159.
[45] Ibn Qayyim al- Jawziyyah , Shamsuddin Abi Abdillah Muhammad b. Abdilmelik , Zâdü'l-Maâd Fi'l-Hedî
Hayru'l -Ibâd , Egypt 1.312 .
[46] Sabri Hizmetli, History of Islam (From the Beginning to the End of the First Four Caliphs ), Yeni Çizgi
Yay ., Ankara. 1995s.220; Munir Gadb that , ibid , p.9.
[47] Hashr 59/9.
[48] Sabri Hizmetli, supra , p. 220; Önkal , ibid , p. 461; Osman Nuri Topbas, supra , 34.
[49] Servant, 221-222. Ali Muhammad Sallabi , a, g, e , p.540.
[50] Munir Gadb that , ibid , p.22.
[51] Sinanoğlu , A. , İlk The first of different cultures living together in Islamic civilization
Experience " , EKEV Academy Magazine , year: 2010 14, pp . 44, p . 37-47. Q 40.
[52] Ali Muhammad Sallabi , a, g, e , p.520; Scots pine, age , p. 135
[53] Fatih Açık, The Structure of Social Institutions in the Construction Process of the First Islamic
Civilization After the Hijra , Journal of Academic Perspective Issue: 52 November - December 2015
International Refereed Journal of Social Sciences E - Journal.
[54] Azimli, M, Siyeri Different Reading , Ankara School Publications. Istanbul , 2010, p .
[55] Fatih Front , age s.286.
[56] Sarıçam, age , p. 139; Mim Sertac TUMTAS, a .ge , p.1347.
[57] Fatih Open, ibid , p.286.
[58] Fatih Açık, THE STRUCTURE OF SOCIAL INSTITUTIONS DURING THE CONSTRUCTION
PROCESS OF THE FIRST ISLAMIC CIVILIZATION AFTER THE CRISIS , ACADEMIC PERSPECTIVE
JOURNAL Issue: 52 November - December 2015 International Refereed Journal of Social Sciences E- .
[59] Cetin, the " Adhan " Religious Foundation of Turkey Encyclopedia of Islam (DIA) , c. XII,
Turkey Religious Foundation Publications, Istanbul, 1995, p.110.
[60] Abdurrahman Kurt, Sociology of Religion , Sentez Publishing, Bursa, 2012, p.231.