Özet:

In the midst of the covenant, the covenant of the covenant of the covenant of the covenant of the covenant of the covenant of the covenant of the covenant of the covenant of the covenant, 518-521/1124-1127 is a poet of the Grand Selçuklu Palace who has gained his basic identity with the characteristic of poetry. The success of Mu'izzî in poetry, who tells poems for the sultan, commands, worshippers and important historical figures of the Great Selchuklu State, has been accepted by all the old and new figures. It is necessary for ancient literaries to be present in the works of the latter-period literarians, Mu'izzî's appearance shows its characteristic in terms of poetry. Moreover, Mu'izzî, mentioned among the predecessors of the Persian Gazel by many literary historians, is one of the poets who found the foundation of the form of the Gazel Nazim in Persian literature. If you look at some of Mu'izzî's gazels, it is possible to say that according to his previous poets he was one of the first poets in the production of new mazmunes and gaseli maturity. For Mu'izzî, with the innovation and understanding he brings into the form of the Nazim of the Gazel, is separated from the other Gazel poets. Hâfız, one of the gazel poets that came to the front of Persian literature, has studied the many mazmunes of Mu'izzî and has recognised their gazels. It is also known that Senâî-i Gaznevî also followed Mu’izî in gazelde, as well as Enverî, Zahîreddîn-i Fâriâbî and Attâr-i Nîşâbûrî as well as the famous gazel speaking poems that took the example of Mu’izî. But Gazel, in the period of Mu'izzî, somehow separated his bond with tegazzul from the kaside and advanced in the way of becoming a special kind of nazim. The period of Mu'izzî was also considered as a period in which the gazel patterns were still beginning to shrink and passed into the first stages of maturity. The essence of saying Gazel is to praise the lover, but the fact that Mu'izzî, in addition to this bet, also places in his gazelles historical and wisdom issues, the use of gazel in accordance with the classical gazel rules, as well as the integration of the gazel style with the methical direction and style of Mu'izzî. He has earned his glory with his great glory. The fact that the great gazel poet and his co-author, taking the example of his gazels and his style from the promises and illustrations used by Mu'izzî in the gazel, clearly shows that his time plays an important role as an initiative-owned poet in the form of gazel nazim. When all the poems in the Divine are studied, it is a remarkable fact that Mu'izzî's gazelcity direction and mastery in the Gazel is actually derived from Mu'izzî's success in speaking the methya. It is also possible to say that Mu'izzî is a poet who combines caside and gazeli in the classical poem, and is a poet who adds caside to gazele. At that time, gazel was written in the form of gazel, formed by the influence of the search for innovation, which was considered to be the only methys that resembled the traditional castles. As a result, Mu'izzî also often charged the duty and characteristics of the gazele cassette, but he did not agree with his poetry and poetry when he applied to this path. Persian literaries and literary historians have also argued that Mu'izzî was one of the poets who found the foundation of the Persian gazel form and contributed greatly to its development. According to these statements, it is clear that Mu'izzî was counted as a collection of famous Gazel poets in the early periods of Fars literature and especially in its own period.