Nizami G?nc?vi “X?ms?”si Az?rbaycan ?d?biyyatında XII ?srd?n XIX ?sr? q?d?rki uzun bir müdd?t ?rzind? hakim mövqeyini qoruyub saxlamışdır. Bu yüzillikl?r müdd?tind? G?nc?li ustadın “P?nc-i g?nc” adlandırdığı söz yarışına n?inki Az?rbaycan, bütün ş?rq ?d?biyyatından nümay?nd?l?r qoşulmuş, ona n?zir?l?r yazmaqla bu ?n?n?nin uzunömürlülüyün? v?sil? olmuşlar. Bel? s?n?tkarlardan biri d? XVI ?srd? yaşayıb-yaradan H?qiri T?brizi olmuşdur. O, Nizamiy? n?zir? olaraq q?l?m? aldığı “Leyli v? M?cnun”u il? Az?rbaycan ?d?biyyatında ilk? imza atmış, özünd?n sonra g?l?nl?r üçün nümun? olmuşdur. M?qal?d? d? H?qiri T?brizinin “Leyli v? M?cnun”unun anadilli ?d?biyyatda tutduğu mövqed?n, onu xarakteriz? ed?n spesifik c?h?tl?rd?n b?hs edilmişdir. Şair bu ?s?ri yazıya almaqla özünd?n sonrakı davamçıları üçün ana dilind? “X?ms?”y? n?zir? yazmağın mümkünsüzlük baryerini aşmışdır. H?qirinin “Leyli v? M?cnun”u etalon nümun?yl? tutuşdurularaq t?hlil? c?lb edilmişdir. Şairin Nizaminin “Leyli v? M?cnun”u il? yanaşı Az?rbaycan folklorundan istifad?y? xüsusi yer vermişdir. Bel? ki, burada “Kitab-i D?d? Qorqud”, “Tahir v? Zöhr?”, “?sli v? K?r?m”, “Qurbani”v?.s kimi dastanlardan b?hr?l?nm?si faktları ortaya çıxarılmış v? h?r iki şairin mifologiya, xalq ?d?biyyatına münasib?ti m?s?l?si müst?visind? ş?rh edilmişdir. El?c? d? poemanın ?vv?lind? H?qirinin adını ç?kdiyi Hatifi v? D?hl?vid?n b?hr?l?nm?si m?tndaxili t?hlil zamanı ?ld? edilmiş konkret nümun?l?rl? geniş ş?kild? izah olunmuşdur. T?dqiqat zamanı Cami, M?kt?bi, Şahidi, Sevdayi v? C?lilid?n qaynaqlanan oxşar motiv v? sujetl?r ortaya çıxarılmış v? onların şairin ş?xsi t?x?yyülü il? m?har?tl? sintezi m?s?l?si xüsusil? vurğulanmışdır.

The Khamsa Nizami Ganjavi succeeded to preserve its ascendant position in Azerbaijani literature for the considerably long period lasting from 12th to 19th century. During these centuries the representatives of not only Azerbaijani but also of the whole eastern literature participated in the poetry competition called as “Panj-i Ganj” by ustad (“master”) Nizami, contributing to the longevity of this tradition by writing naziras to his poems. Haqiri Tabrizi was one of such masters of poetry who lived in 16th century. He blazed a trail and set the example for next generations of poets by creating his own “Layla and Majnun” as a nazira to Nizami. The article deals with Khagiri’s “Leyla and Majnun” which is one of the next naziras written for Nizami Ganjavi’s “Leyla and Majnun” poem. Khagiri was first poet who wrote “Leyla and Majnun” in azeri and opened the door for local followers and broke down the inability barriers of writing “Khamsa” in azeri-turkish language. During comparetive analysis some similar and different features with etalon sample have been revealed. Moreover these case studies it has been proven that Hagiri had benefited from Azerbaijan folklore. We are also particularly emphasized the mastership combination of motives and plots which he used from poets (Khatiphy, Dakhlavy) whose names he mentioned at the begining of his work. As a result, the study has been found similar signs with works by poets like Jami, Maktabi, Shahidi, Sevdai and their synthesis with Hagiri’s personal imaginations.