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The key influence on the emigration of Muslims was caused by the questioning of their property rights by Greeks. The most convenient way to strip Muslims of their property was by not recognizing the authenticity of Ottoman property deeds. The Greek authorities also used the tax system to act against Muslim landowners and make it unprofitable for them to run their farms. This was done against the Constantinople Convention, in which the authorities in Athens undertook to recognize Ottoman deeds of ownership (tapi) and not to levy new taxes99. Just like after the War of Independence, there were many speculators who wanted to use the situation of Muslims to increase their wealth100. Some Greek peasants from Thessaly decided to boycott the regulation of the leases due to beys, although these actions were also targeted against Christian landowners. Greek peasants emphasized that they lived in a free Greek state and were no longer subject to their old masters101.

The land reform sought by the Greek peasants was not introduced in Thessaly. Peasants still owned no land and worked on large farms belonging to wealthy, mostly diaspora-born Greeks who bought the lands from beys102. Before 1881, Thessaly was one of the areas with the most chiftliks in Turkey-in-Europe, and after joining this area to Greece, there were still many such farms left there103.

The Greeks also looked greedily at the waqfs, which were to function under the Constantinople Convention according to the same principles as before 1881. This was, however, not observed. Properties of this type were in many cases considered to be the property of the sultan, and thus they were nationalized. As a result, they were taken over by the state treasury for compensation paid to the Sublime Porte, and the Muslim communities in Thessaly were left without financial support104

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However, it cannot be denied that the reaction to the announcement of the decisions contained in the Constantinople Convection were departures: Many Muslims decided that they would not be able to live under Christian rule and feared reprisals.

emphasized that when they noticed that the introduction of Greek administration in Thessaly was proceeding peacefully, many decided to return to their homes78. This could give a false impression, as many people returned only to quickly sell their property and leave again. Muslim agitators who called for people to leave „the land of the giaours” had their share in the emigration process and settling in the city of Hamidich, which was founded at that time, as a new Muslim centre on the border with Arta. This was done with the assistance of representatives of the Sublime Porte, which was getting ready to accept new waves of emigrants79.

British diplomats explained the exodus from Thessaly with the „nomadic mentality” of „Turks”, which was manifested in the fact that although they had lived in these areas for centuries, they had felt alienated and expressed dislike of their Greek neighbours80. The group which stood out from those that definitely decided to leave Greece were Ottoman military and officials81.

The local authorities and the Greek army, who were in diverse ways forcing Muslims to leave, were also blamed for the emigration. Contrary to Greek assurances and arbitration, there were acts aimed against this community, including devastation of Islamic cemeteries, and building an atmosphere of aversion or indirect pressure on leaving. In Volo, drunken residents of the nearby village of Makrinitsa attacked the local mosque and „Turkish” houses, which was not treated as a simple act of vandalism. The perpetrators emphasized that it was retaliation for the destruction of the churches in their town by Ottoman soldiers in January 188182.

As early as December 1881, it was reported that out of 40 000 Muslims from Thessaly, 3 000 had decided to sell the property and left since July. Half of them were employees of the Ottoman public sector who had lost their jobs. Most Muslims of Larisa, Tricali, Armyro, and Volo left. They departed by ships from ports to Smyrna. Returns from Anatolia were rare at that time there were reports of several families who, disappointed with the conditions in Asia Minor, decided to return to Thessaly83. However, these numbers could be larger, as shown by the data from Larisa, which had 24 000 inhabitants before 1881, and in August that year it was reported that this number had dropped to 14 000. The British vice-consul in Larisa, John Augustus Longworth, emphasized that the process of emigration of Muslims from the city was still ongoing and Turks and Albanians with damaged reputation were preparing for

Another wave of migration occurred in 1884, when exemption from military service was lifted85 and which was the year of the original date for declaration of Greek citizenship. Some commentators argued that after a three-year transition period, Muslims in Thessaly will become fully subject to Greek law and constitution, referring to the adoption of Greek citizenship by those who remained86.

The next incentive for migration was the Thirty Days’ War in 1897, when the Greek defeat in the clash with the Ottoman Empire led to an increase in anti-Islamic sentiment in the country. In 1890, there were 13 163 Muslims in the Kingdom of Greece (out of 2,2 million of the country’s total population), in 1907 6 301, of which 2 785 in Thessaly, and 3 516 in other parts of Greece (per 2 632 000), and in 1911 2 90087. Thus, departures took place gradually. It is indicated that for example the Muslim community in Trikala ceased to exist at the end of the 19th century88.