Mi'râc hadisesi denildiğinde Hz. Peygamber'in Mescid-i Harâm'dan Mescid-i Aksâ'ya oradan da Allah'ın manevi huzuruna yaptığı yolculuk anlaşılmaktadır. Kur'ân-ı Kerîm'de, İsra1 ve Necm2 sûrelerinde Mi'râc hadisesinden bahsedilmiştir. Fakat hadise çok detaylı bir şekilde anlatılmamıştır. Mi'râc hadisesi hakkında hadislerde çok geniş ve ayrıntılı bilgi mevcuttur. Ama bu hadislerin birçoğu zayıf ve uydurma olduğu için Mi'râc hadisesi müellifler tarafından farklı ayrıntılarla kaleme alınmış ve yorumlanmıştır. Tüm bu etkenlerden dolayı birçok Mi'râciye, Mi'râcnâme ve eserlerde Mi'râc hadisesi tam ve doğru olarak ortaya konulamamıştır. Bu çalışmadaki Mi'râc incelemesi, Muhammed'in Sîretü'n-Nebî adlı eserinden istifade edilerek oluşturulmuştur. Eser, Hicri 872 (Miladi 1468) yılında, mesnevi nazım şekliyle kaleme alınmıştır. Eserin tamamı yaklaşık olarak 16 bin beyittir. Sîretü'n-Nebî, Hz. Peygamber'in yaradılışından başlayarak doğumunu, çocukluk ve gençlik hayatını, evlenmesini, peygamberliğini, mucizelerini, bütün arkadaşlarının Müslüman olmasını, mi'râcını, savaşlarını, çeşitli maceralarını, zamanında vuku bulan diğer birçok olayı ve Müslüman kahramanların cenklerini anlatmaktadır. Eser, Hz. Peygamber'in vefatıyla son bulmaktadır. Edebi ve dini yönü ağır basan bu eser, kendi döneminde ve sonrasında uzun yıllar sevilerek okunmuş, hatta okuma toplantılarının esas kitabı olarak elden ele dolaşmıştır. Muhammed'in Sîretü'n-Nebî adlı eserinde 571 beyit Mi'râc bahsine ayrılmıştır. Eserde Mi'râc hadisesi Hz. Abbas'tan rivayet edilerek nazm edilmiştir. Miraç bahsine ilk sekiz beyitte "Nâle kıl iy bülbül" diyerek başta kendisine, sonra okuyucularına nasihat ile başlamıştır

Mirac is the Arabic word which means "scrolling up tools, ladder, place to go up and to rise, and ascending into heaven," is derived from the root of the word "arc". When considering that the word "Uruç" derived from mif'âl meter is the name of tool, place and time meter, the word “mirac” means tool, place and the time to go up. “Istılah” means that Hz. Prophet made a night journey from Mecca (Masjid al-Haram) to Jerusalem (Al-Aqsa), and from there to the sky, realm of malakut and to the God's place (Sidra-i Muntaha), talked with the spirits of the prophets in this universe, saw angels, heaven and hell, then returned to Mecca in a moment. Love of Hz. Prophet and devotion to him has established a ground for the formation of a wide range of remarkable literatüre such as history, art and literature since era of bliss. It started with companion poets such as Abdullah bin Revâhâ (b. 629), Hassan bin Sâbit (b. 682), Ka'b bin Mâlik (b. 670) and Ka'b İbni Züheyr (b. 645) in the era of bliss. It was in demand in the entire Islamic world during next periods by extending its sphere of influence. The number of written poems and detached works for the Hz. Prophet is pretty much, especially in the Arab, Persian and Turkish literatüre. In the classical Turkish literature modeled on the Arab and Persian literature, important literary works surpassing both literatures in terms of both quality and quantity in general of the religious types committed to paper in the Hz. Initial term. This situation continued until the end of the period of classical literature. Works about Hz. Prophet such as Siyar, Mawlid, Mirâciye, Mirâcnâme, Ahmediye, Muhammadiyah attracted the attention of the Turkish author from 14th centuries and the many kind of poems and proses related to this subject area began to reveal. These works have always attracted the attention of both Turkish language researchers in terms of the richness of language materials; richness of literary content and speech features and the Islamic history researchers in terms of Islamic elements. In Turkish literature, and many “mirâciye”s and “miracnâme”s were written in verse and prose especially in 15th and 16th centuries. These works are mostly written in mathnawi or eulogy verse forms. There was an epic narration in these works which are the same in essence, but different in detail. The Prophet Mohammed's Ascension has been an important subject in Islamic literature as well as the hadith since the time it occurred. Approximately hundreds of “mirâciye”s and “mirâcnâme”s have been written by many Muslim nations. “Mirâcnâme”s belonging to authors such as; Imam Gazzali, Abdülkâdir Gailani, Muhyiddin-i Arabi and Abdullatif Al Karamanî, in Arabic literature; Nizâmî, Attar and Molla Câmiî in Persian literature are available. Writing “miraciye” and “mirâcnâme” as mesnevi in which Hz. Muhammed’in Siret’ün-Nebî’sindeki Mi’râç Mucizesi Bölümü Üzerine 259 Turkish Studies International Periodical For the Languages, Literature and History of Turkish or Turkic Volume 10/4 Winter 2015 Prophet was subjected and as a part in rearranged councils or a detached work in münşeat and poetry journals has become a tradition in our old literature occurred in Anatolia field. Also authors such as Süleyman Nahifî, Seyyidî, Nâyî Osman Dede, Abdülvâsî Çelebi wrote poetic detached “mirâcnâme”s. The Ascension is understood as Prophet's journey from Masjid alHaram to Masjid-i Aksâ'y and from there to God's spiritual presence. The Ascension is mentioned in Surat al- Isra and Najm in the Quran. But the incident is not covered in a very detailed way. There is very broad and detailed information about the Ascension in the hadiths. But the Ascension is worded and interpreted with different details by the authors, because most of these hadiths are weak and fabricated. Due to all these factors, the Ascension has not been dealed in a complete and accurate way. The Ascension examination in this study was created by utilizing Muhammed’s work named Sîretü’n-Nebi. The work was written in Mesnevi writing style in 872 Hijri (Gregorian 1468). İn the year as it. The work as a whole was approximately 16 thousand couplets. Sîretü’n-Nebi described Prophet's birth starting from his creation, his childhood and youth life, his marriage, his prophecy, his miracles, becoming a Muslim of all his friends, the Ascension, his wars, his various adventures, ,many other incidents occurred timely and the muslim heros’ wars. The work ends with the death of the Hz. Prophet. This work, whose literary and religious aspects take precedence over, was lovingly read many years on his time and even after. Even, it was circulated from hand to hand as the basic book of the reading meetings. In Muhammad’s work named Sîretü’n-Nebi, 571 couplets were dedicated to the Ascension. The Ascension was versified by being narrated by Hz. Abbas. He began with a counsel by saying “make Nala iy nightingale” particularly to him, then to the readers in the first eight couplets. He said that if you see a sign in your heart and your heart does not soften, it is more stringent than the stone. The rotation of the earth was not beyond one’s ken. Both thea artless and unskillfuls leaves. Like a rose, he kills all of them and commits them to the ground. He will not have mercy on anyone. Make up your mind! The whole earth is pulsate with death. If the life had been perpetual, The Prophet would have been perpetual himself.