The category of emotivity is one of the urgent problems that are deeply and comprehensively studied in modern linguistics. Man as a rational being is unthinkable without emotions, which have become one of his fundamental characteristics. It has long been established that language is intended not only to convey thoughts, information, scientific knowledge and accumulated experience, but also to express joy, anger, surprise, shame, contempt, fear and other emotional feelings and experiences. Psychologists note that human emotions are universal, but at the same time, the vocabulary of emotions in different languages is far from the same and is formed in accordance with national-specific linguistic and cultural features [Emotions and language]. In this paper, we have only touched upon some grammatical tools that are the core components of the functional semantic field (FSF) in the Arabic literary language (ALA) and Arabic spoken languages (ARA) of the Mashhad and Maghreb countries. The number of tools that express the category of emotivity is much larger, their sphere of influence covers all levels of language and extends to the paralinguistic field of communication.

1. Emotions are the motivational basis of thinking and consciousness. The problem of emotions has long been at the center of research topics of representatives of philosophy, psychology, ethnopsychology, psycholinguistics, sociolinguistics, social psychology, physiology, medicine, ethics and other sciences. For linguists working in various fields of emotion language research, it is extremely important to take into account the data obtained as a result of scientific achievements in the field of the above-mentioned sciences, especially when analyzing emotive concepts, which is currently actively carried out in linguistics on the material of various languages and cultures.

According to E. S. Kubryakova, world linguistics is currently at a multi-paradigm stage of development [see: Shulezhkova, 2007, p. 356], which differs in some common features and features. At the same time, the most characteristic feature of the new paradigm of scientific knowledge at the end of the XX century was anthropocentrism with special attention to man, to his thoughts, feelings, sensations and emotions, to man - the creator of language and the central figure in linguistic research. In this sense, modern linguistics to a certain extent returns to the ideas of the founder of the philosophy of language - W. von Humboldt, for example, to his teaching about language as an external manifestation of the spirit of the people [see: Alpatov, 2005, pp. 66-72].

The history of the development of scientific views on the problem of emotionality in linguistics dates back to the first half of the XX century. M. Breal, van Ginneken, S. Bally [see: Shakhovsky, 2008, p. 13] and others pointed out the need to include emotions in the range of scientific research. As a result of the growing interest in this problem, the International Center for Emotion Research was established at Harvard University in 1985. At the plenary session of the XIV International Congress of Linguists in Berlin in 1987, a report was made by Fr. Danesha on the emotional aspect of language, the relationship between cognition and emotion.

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By the decision of the conference, the problem of "Language and emotions" was named among the five most priority modern research in the field of linguistics. In 1991, at the Anglistentag conference in Dusseldorf (Germany), 18 out of 35 scientific reports were devoted to the linguistics of emotions, figurative means of expressing emotionality in speech, and issues of verbal and nonverbal manifestation of emotions [Shakhovsky, 2008, p.15].

The emotional and modal components of human speech are inseparable from the communicative meanings. Investigating the nature of emotivity, psycholinguists came to the conclusion that "any word is discursive and can be emotionally charged" [Shakhovsky, 2008, p.14], as well as that the entire language is emotive and emotively neutral vocabulary does not exist at all. V. I. Shakhovsky writes that " everything in a person is driven by emotions, including his creative thinking, his axiological behavior, all his verbal reflections, including emotional ones "[ibid., pp. 13-14]. The emotive function, according to the scientist, is inherent in all languages, "and therefore in any language there are special emotive signs that are part of the cognitive-emotive structure of its cultural and linguistic code" [ibid., pp. 28-29].

The development of a new direction in linguistics - emotionology (linguistics of emotions) - is associated with the development of a unified theory of emotivity. Considering theoretical questions concerning the definition of features of linguistic expression of emotions, researchers put forward various concepts of emotivity, noting the complex nature of verbal manifestation of emotions. Thus, L. A. Kalimullina writes that "emotivity is a taxonomic category through which the linguistic categorization of the sensory sphere is carried out. The main exponent of the category of emotivity is the designation of emotions( emotives), the totality of which forms a semantic set of the field type" [Kalimullina, 2006, p.11].

Scientists note that the area of negative emotions has a much larger number of different linguistic means of expression than the area of positive emotions. According to V. I. Shakhovsky," in all languages there are more emotives with negative evaluation semantics in quantitative terms than emotives with positive evaluation", but here it also indicates that "they are used in communication much less often than positively evaluated emotive signs" [Shakhovsky, 2008, p. 19]. The scientist draws attention to the similarity of emotional systems of different peoples and cultures, which is expressed in the fact that "negativity, prevailing in their vocabulary, is inferior to positivity in use and syntagmatic combination... which is explained by the psychological desire of humanity for positivity " [ibid.].

2. The issues of verbalization of emotions and feelings, achieving expressiveness of utterance have long been raised in Arabic linguistics: the means of speech decoration, the art of rhetoric were studied. Arab scholars have traditionally valued correctness, accuracy, and clarity of thought expression as a tool of communication between people. At the same time, it was noted that it is necessary to be able to correctly use the means of language, distinguishing, according to Abu Hilal al-Askari, "high" and "low" words [see: Spirkin, 2004, pp. 524-525].

As early as the 9th century, Arabic linguists developed the concepts of such figurative means of expressing emotionality as metaphor, metonymy, etc., which have remained unchanged to this day [Spirkin, 2004, p. 524]. Questions about figures of speech and tropes were addressed by Arab scholars who wrote about style in the framework of the science of eloquence ['alba' la:a]). Here we can mention the works of Abu Ubaydah ibn al-Musanna ("Allegory of the Qur'an" ) and Abu Uthman al-Jahiz ("Clarity and Clarification") [Al-Munjid, 1973, p. 17, 206; Khaibullin, p. 4]. A significant contribution to the science of style was made by Abdalkahir Djurjani, author of the book "Secrets of eloquence in the science of clarity of speech" " Books on signs of the unattainable in the science of meanings "[Ushakov, 1980, pp. 64-65; Al-Munjid, 1973,

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p. 211], who created a terminological system of tropes, as well as such outstanding Arabic linguists-stylists as Ibn Qutaybah, Yousif al-Saqqaki, Ibn al-Mu'tazz, al-Zamakhshari, al-Qazwini, Ibn Rashiq, Saalibi, etc.

Gradually, step by step, in the main centers of Arabic literature - in the philological schools of Basra, Kufa, Baghdad, as well as in Andalusia (Spain), Syria, and Egypt - the Arabic linguistics tradition was formed, the teachings on Arabic grammar, vocabulary, phonetics, rhetoric, and eloquence were born, expressing the category of emotivity at all levels of the language.

The most complete grammar of the classical literary Arabic language (KLAYA) is written by the outstanding Basrian philologist Sibaveyhi (VIII century) [Gabuchan, 1990, p.39], which is presented in a treatise ("Book") containing a detailed presentation of the issues of syntax, morphology, word formation, and phonetics. Then Baghdad became the center of Arabic philological research, and "it was at this time," writes V. A. Zvegintsev,"that the dry style of business papers began to flourish with colorful and complex figures of Eastern rhetoric." A major representative of Arabic linguistics of that period was Ibn Qutaybah, the author of an encyclopedia in 12 books containing extensive material from the field of the art of eloquence [Zvegintsev, 2006: 57-58]. In the tenth century, KLAY grammar was further developed in the works of Abu Ali al-Farisi, Ibn Jinni and others. etc.

Among the representatives of the Andalusian school of linguistics, Muhammad ibn Malik is known, the author of a number of books on syntax, synonymy, and prosody, who made a significant contribution to the development of visual means of speech of the Arabs. He wrote a well-known poetic grammatical treatise of 1000 verses ("Thousand Woman"), which, according to V. A. Zvegintsev, was one of the first attempts to "introduce the syntactic principle in the presentation of Arabic grammar..."[Zvegintsev, 2006, p. 73].

Among the most famous Arabic grammars of our time, which have absorbed the richness and beauty of the language, let us mention the work of Mustafa al-Galayyini (1912) [Chagall, 1998, p. 210], which has stood the test of time and is still used in the field of education, as well as the well-known four-volume work of Abbas Hassan on the grammar of the Arabic language ("Complete Grammar", 1966-1971) [Mishkurov, 2004, p. 507].

The linguistic teachings of the Arabs in various fields of linguistics made a significant contribution to the development of issues of achieving expressiveness of utterance, accuracy and adequacy of the transmission of emotions and feelings. The implementation of the category of emotivity in Arabic speech occurs in the context of a language situation, which "should be interpreted as "diglossia", characterized by the existence within the same speech collective of two genealogically similar language systems that are in a relationship of functional complementarity " [Mishkurov, 1982, p. 9]. The Arabic literary language (hereinafter referred to as ALA), which is generally a single official book-written language, and the numerous Arabic spoken languages (hereinafter referred to as ARA), which differ in different Mashriq and Maghreb countries, are typologically different idioms: The ALA is a synthetic drill system, while the ARA is an analytical one.

The Arabic language in both forms of its functioning has always been considered and is considered one of the most important objects of scientific research in world linguistics. The uniqueness of the emotivity category in comparison with other objects of the nomination in ALA and ARA is found in the variety and richness of the means of its expression in oral and written speech.

It is known that arabophones are distinguished by a very emotional form of speech communication, in which their national, psychological and ethno-cultural characteristics are clearly manifested. Arabic speech is characterized by a wide variety of both linguistic (lexical, phraseological, morphological, syntactic) and non-linguistic (phonational, kinetic) means of expressing emotions and feelings. Emotionality of speech is one of the most striking psycholinguistic features of the Arabic language personality.

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In the oral speech of the Arabs, a special place belongs to sound phonation, prosodic-phonation means that accompany speech utterance and convey the emotional-modal attitude of the speaker to what is being reported. Oral communication is accompanied by vigorous gesticulation, which is most expressive from the point of view of ethno - cultural characteristics among the Arabs of the Mashreq countries-Egyptians, Lebanese, Syrians [Moseev, 2001, p.65].

In addition to the two types of paralinguistic tools mentioned above, another one is known - graphic, which is a combination of various calligraphic styles (handwriting) of Arabic writing - from simple and concise to ornamental and decorative, performing an aesthetic function, reflecting the artistic features of the text, transmitting the color of the spiritual culture of Arab society. However, it is beyond the scope of this article to address the issue of implementing the category of emotivity through nonverbal means.

3. In this paper, as a model for studying the means of expressing emotivity, we have chosen the method of functional-semantic field (FSF), which, according to A. V. Bondarko's definition, is "a system of multi-level means of a given language (morphological, syntactic, word - forming, lexical, as well as combined-lexical-syntactic, etc.), interacting based on the commonality of their functions based on a certain semantic category" [Bondarko, 1990, pp. 566-567]. FSP is often based on one or another semantic category - "a semantic invariant that unites heterogeneous language tools and determines their interaction" [ibid., p. 567]. The main components of the structure of such fields are the center (core) and periphery. At the same time, the center is the language unit that is most specialized for representing a particular semantic category, in this case, the category of emotivity. Constituents located on the periphery of the field are quite distant from the core.

In the ALA and ARA of the Mashriqa and Maghreb countries, the emotivity FSP (FSE) is a combination of verbal and nonverbal means and has a characteristic structure. In our opinion, grammatical means of expressing emotions in the speech of Arabs are one of the central, nuclear components of the FSE in the ALA and ARA of the Mashriq and Maghreb countries, some of which we will focus on in this study.

The material for scientific analysis in this paper is data from various lexicographic sources, the text of the Koran, works of Arabic prose, examples from the electronic media of Arab countries, Arab feature films, as well as the author's field notes made during his practical work with immigrants from the Arab countries of Mashriq and Maghreb in our country and abroad.

4. Arabic grammar is characterized by a wide variety of means of expressing emotivity in speech.

4.1. The category of emotivity is clearly expressed through the imperative form of the Arabic verb, which serves the area of expression of will in the form of orders, commands, appeals, edification, exhortations addressed to people or animals. The verb imperative is used in the 2nd person, changing only in gender and number. The imperative mood mainly serves the oral speech of Arabs as the most emotional form of speech communication, emphasizes the communicative and pragmatic role of emotions,and is also used in book and written speech, especially artistic and journalistic.

In ALA, the imperative form of an Arabic verb of different breeds, combined with the corresponding imperative intonation, gives the utterance a bright expressive and emotional color: - " Sit down!", - " Tell me!", - " Translate!", - " Please!" etc. So, in Naguib Mahfouz's novel ("Chatter over the Nile"), we find expressive exclamations with verbs - "to give", - "to count, to believe", which convey a command, an incentive:

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[Mahfuz, 1967, p. 81 - " Give me your magic pen! "(here and further translated by my. - A. K.), [ibid., p. 76] - " Consider that I am her first interest!", etc.

The use of verbs in the ARYA of the Mashriq and Maghrib countries, especially in dialogues, colored with a bright expression of the imperative, increases the expressiveness and dynamism of speech. Let us illustrate this with examples: (kh / f "Lyubov k zhizni") [Ionchenko, 1995, p. 19] 1 [ud ud a'do:l ar'baeat a'la:f'li:ra] - "Take, take these 4 thousand liras!" (ARYA Syrie), (kh/f "Black glasses") [Naumkin, Vashkevich, 1970, p. 4] [isba " i:ni ea i'na:k wa t lu'bi:lna l- 'ada] -" Run down there and order us lunch "(ARYA of Egypt), [šuf l- 'barq ki'ra y'nawwar al`" ar d] - "See how lightning illuminates the earth!" [Kudryavtsev, 2006, p. 84]2 (ARYA of Algeria). In Algeria, the imperative [err] - "But!" is used to urge animals (Mishkurov, 1982, p. 99).

In the oral speech of Arabs, the imperative verb [t'fa dd al], [t'fa dd ali], [t'fa dd alu:] - "please, please!" is often used, serving the sphere of speech etiquette. This can be seen in the following examples: (x / f "Love of Life") [Ionchenko, 1995, p. 36] [t'fa dd al 'si: di ey l-mif'ta:h] -" Please, sir, here is the key "(ARYA Syrie), where the verb often has the form ['it'fa dd al]: (x/f "Black glasses") [Naumkin, Vashkevich, 1970, p. 18] ['itfa'dd ali da' beiti l-muta'wa:d ife] - " Please (enter)! This is my humble home" (ARYA of Egypt).

In the ARYAS of the Mashriq and Maghreb countries, the imperative of the verb ['alla] -" let, give, be, leave" is widely used to express the urge to act: ['alli:' yi: i 'bukra] -" Let him come tomorrow " [Nettle, 1972, p. 120] (ARYAS of Syria), [Antonov, 1971, p. 259] [wa a'llini 'a'ru:h 'eala' šoli] - "...and let me go to work! "(ARYANOV), (film "Black Glasses") [Naumkin, Vashkevich, 1970, p. 34] [a'li: k la't i: f 'ba'a:] -" Be friendly... "(ARYA of Egypt), [a'llikum al-k'la: m al - 'fa: re] -" Leave empty conversations! " [Malyarov and Mishkurov, 1980, p. 297]3 (ARYA of Libya), ["ašri lf'ham wu a'lli f l'mazan `hatta lšš'ta:] -" You buy coal and leave it to be stored until winter... " [Kudryavtsev, 2006, p. 184]4 (ARYA of Algeria), etc.

In almost all dialect languages of the Arab countries, the incentive word [`ya:lla] is used - " go ahead, let's go, please!" [Baranov, 1985, p. 915]: (film "Love of Life") [Ionchenko, 1995, p. 11] ['yalla a:y] - "Come on, I'm going..." (ARYA Syrie), (film "Black Glasses") [Naumkin, Vashkevich, 1970, p. 23]5 ['ya: lla 'kullu' wa:hid 'yirgaε ma'ka: nu 'kullu' wahid `yirgaε li `šulu 'a wa:m `yalla b'sureya `yalla 'a'wa: m] - "Come on, everyone to your places! Everyone get to work, quickly! Come on, quickly! Let's go immediately! Come on! "(ARYA of Egypt), ['ya: lla n'zi:du: fi: t'ri:qna wu n'dalu: nt'daffaw fi: 'darna] -" Let's continue our journey and come to our home to warm up" [Kudryavtsev, 2006, p. 84] 6 (ARYA Alzhira).

Instead of the form of the imperative mood of a three-letter verb, a word formed according to the model can be used, for example: - " listen!", - " go down, go down!" [Baranov, 1985, p. 374, 796] et al. In the oral speech of the Arabs, the word [ta'ea:l], [`taea] (zh.r. - [ta'ea:lay]) is common - "come, come!" [Baranov, 1985, p.102, 536], which is also found in the direct speech of characters in literary works. As an incentive word in the sense of "let's go, let's go", it is quoted by Kh. K. Baranov: - " let's think! "[ibid., p. 536], in the same sense in

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Naguib Mahfouz uses it in dialogical speech: [Mahfouz, 1967, p. 133] - "If you really are a girl, then come to my room and prove it!". In colloquial speech, this word has different phonetic variants: [ta'ea:la], [ta'ea:l], ['taea], [`ta:e], [ta:], etc., for example: (film "Love of Life") [Ionchenko, 1995, p. 37] 7 [`a: lid `taea: 'maei] - "Khaled, let's go (come on) with me!" (ARYA Syrie), (film "Black Glasses") [Naumkin, Vashkevich, 1970, p. 8] [ta'ea:la ya:] - "Hey, come here..." (ARYA of Egypt).

It should be noted that the expression of will in the form of orders, commands, appeals, wishes, and other things in addition to the imperative mood is often expressed using verb forms such as perfect or masdar. For example, the construction with the verb - "to live" in the past tense form in the meaning "long live!" is widely known: - "long live friendship...!" [Baranov, 1985, p. 552]. The call for silence is often expressed by masdar - " Silence!", " Hush!", and the command to sit down-by masdar - " Sit down!", " Sit down!".

4.2. Special attention should be paid to the use of perfect forms of Arabic verbs in a figurative sense, namely: to express actions or states related to the present or future, which creates a vivid stylistic effect, while at the same time indicating the great expressive possibilities of these forms of the Arabic verb.

Verbs in the perfect form can function in the present tense, expressing a state that was the result of a past action. The scope of such verbs and their range are rather limited and depend on the conditions of the speech situation. As noted by B. M. Grande, most often this applies to verbs that convey feelings, emotions, sensations: [ra'd i: tu] - "I am satisfied", [fa'imtu] - "I understand" , etc., a number of insufficient verbs with expressive coloring in the perfect form, as well as some ascending forms to verbs of the 3rd person of the past tense. These are the well-known verbs, as B. M. Grande called them, "praise and blame": ['niema] -" how good!", ['bi'sa] -" how bad!", the unchangeable word [ha'bba] - " how good!", as well as such forms as ['qallama:] - "rarely", ['easa:] [Grande, 1998, p. 154] 8 -" perhaps, probably; oh, if; God grant that...". For example: - " oh, if (God grant that) it met no obstacle!" [Baranov, 1985, p. 516], - "what a wonderful person he is!" [ibid., p. 814], - "how beautiful this woman is!" [ibid., p. 153], - "he rarely writes to me" [ibid., p. 652], etc.

In the appropriate context, some verbs of this group can refer an action to the future with the meaning of a wish or express a state that is usually considered permanent: - " maybe I will meet him there!" [ibid., p. 516]. The perfect verb is widely used in traditional formulas of speech etiquette in written and oral speech: - "may Allaah bless and greet him" [Baranov, 1985, p. 444] (the formula for exalting the Prophet Muhammad after oral or written mention of his name), - " may Allaah heal him!" [ibid., p. 410], - " may Allah be pleased with him!" [ibid., p. 301]. - "may Allah multiply your good!" [Grande, 1998, p. 154] (lit., " Allah has multiplied..."). The following phrase is also possible: - "thank you!" [Baranov, 1985, p.678]. In ARYA, this exclamation has a corresponding phonetic form (the verb ['kaššara] -" increase, strengthen " is converted to the colloquial form ['kattar]), for example: ['kattar'e: rak], which in the ARYA of Egypt, Syria, Lebanon means " thank you!", in ARYA Libya can mean "thank you very much!" [Malyarov and Mishkurov, 1980, p. 410]. [Baranov, p. 444, 410, 301] and others. The mentioned speech models clearly reflect the national and cultural features of Arabs formed in the conditions of Muslim society, the style of their everyday behavior and communication.

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The perfect form of the verb, as B. M. Grande points out, is used in Arabic speech in relation to the future tense when wishing and swearing with a negative, as in the example with the verbs [aq'a: ma] - "to live, to be in..." in the specified sense with the negative particle [la] ("no, not")"By God, I won't stay in Mecca!" [Grande, 1998, p. 154-155] (lit., "did not stay").

The perfect verb often occurs at the beginning of various narratives, giving speech a stylistic coloring characteristic of this genre: [qi:la] - "they say", ['zaeama n-' na:s] - "people believe" , etc. Perfect form, expressing a constant state that does not relate to any time, it is common in Arabic proverbs and sayings, for example with the verb ['araqa] - "to sink": - "because of the abundance of sailors, the ship sinks" [Grande, 1998, p. 154] (lit., "the ship sank"), i.e. "seven nurses have a child without an eye".

4.3.In the Arabic language, especially in written speech, heavy "nun" and light "nun ", which serve to emphasize the semantic center of the utterance, have become widespread. This reinforced verb form is formed by adding the endings [- anna] or [- an] to the truncated mood or imperative form and, as B. M. Grande points out, is used "to strengthen an order, wish, prohibition, etc.after particles that require the subjunctive or truncated mood..."[Grande, 1998, p. 167-168]. For example: ['la taki'b an] -" don't lie (you shouldn't lie)", ["a' la tari'e anna] - " won't you definitely come back?" [ibid., p. 168].

In M. T. Navrotsky, we find an exclamation full of emotions with a particle ("oh if only") and a verb in the strengthened form: - " if only you would return!", as well as an example of using the strengthened form of the imperative mood: - "be patient and do not act haughtily!" [Navrotsky, 2007, p. 452 - 453]. E. N. Mishkurov gives an example of a bright peremptory statement: - " That our language is not the language of science-no one (in any case) will claim!" [Mishkurov, 1979, p. 115].

Before the verb in the strengthened mood, the particle [la] can be used, giving speech an expressive shade of confirmation, confirmation, and also expressing, as N. V. Yushmanov writes, an enhanced question, command, or oath [Yushmanov, 2004, pp. 105-106]. The scientist notes that the strengthened mood reflects the meaning of the future tense and gives such examples: - " Will you do it?" - "Let him do it!" (by all means! - A. K.); - " By Allah, I will do it!" [ibid.].

In B. M. Grande we find such examples: - "I will definitely find him"; - "then you will certainly be asked" [Grande, 1998, p. 168], etc.

M. T. Navrotsky draws attention to the use of the strengthened mood in sentences expressing "the consequence of conditional sentences" or in conditional sentences with conjunctions ("if"), as well as in dividing sentences with conjunctions ("or - or"). [Navrotsky, 2007, p. 452]. The author illustrates this point with a number of examples from the Qur'an, in which the "nun" of amplification provides a pathetic tone of the sacred text.

According to A. J. Arberry, a well - known English translator of the Holy Scriptures, "The Qur'an can certainly claim the position of one of the greatest literary masterpieces of mankind" (Qur'an, 2005, p. 9), and "the structure of its ayats (verses) and their semantic significance are considered to be the greatest literary masterpieces of mankind". as the translator and author of the commentary V. Porokhova notes, it is so perfect, original and multi-faceted that it is not subject to word-by-word translation and only a semantic interpretation of this Scripture is possible" [ibid., p. 7].

Let us return to the examples of M. T. Navrotsky, which contain the strengthened mood: [Koran, 1990, (7: 33), p. 282] - " O sons of Adam! When Messengers come from among you... "[Qur'an, 1991, (7: 33/35), p. 124]; - "If you ask them, they will surely say..." [Semantic translation..., 1423 (hijri), (9: 65),

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p. 237], " Indeed, if you ask them, they will say..."[Quran, 1990, (9: 66), pp. 358-359]; - " We will show you a part of what We promised them, or We will give you rest..."[Semantic translation..., 1423 (Hijri), (10: 46), p. 258]," We will either show you something of what We threaten them with, or We will give you rest... " [Quran, 1991, (10:47/46), p. 164]9. It is obvious that the use of the amplified "nuna" increases the expression contained in these examples from the Quranic text, and the presented variants of translation of the meanings of the Holy Scripture reflect the emotional coloring of these fragments.

At the same time, in our opinion (and here we agree with V. Porokhova), the translation of the meanings of the rhymed text of the Koran, filled with poetics and harmony of sound, in verse form implies "a slightly greater emotional and stylistic approximation to the original than the traditional academic publication" [Koran, 2005, p. 14, 10], emphasizes to a greater extent and allows you to see more clearly the means of expressing the category of emotivity in Arabic speech. To illustrate this idea, we will give the last two examples in the semantic verse translation by V. Porokhova:

"We will show you (in your lifetime)
Part of what We threaten them with,
Or until then We will give you rest... " [ibid., (10: 46), p. 233].

The reinforced verb forms "heavy nun" and "light nun", which contain a vivid emotional charge, generally belong to the category of archaisms in the Arabic language and are used, as a rule, in book and written speech to emphasize the obligation to perform an action, strengthen the utterance.

4.4. The so - called absolute object (Grande, 1998, pp. 338-339) or absolute masdar is used as a grammatical means of highlighting, strengthening, and emphasizing the meaning in ALA and ARYA, which consists in attaching the name of an action (masdar, usually in the accusative case of an indefinite state) of the same verb to express the circumstance of an image (method) actions. Masdar enhances the meaning of the conjugated verb, giving the expression an increased expressive color: - " strongly destroyed "(literally, "destroyed by destruction").

For greater expressiveness of the characteristic of a distinctive feature of an action, the absolute masdar can have a definition expressed by an adjective or noun (in the genitive case), an indicative pronoun: - " I beat him hard "(lit. "with a strong beating"), - " he was afraid like a coward "(lit. "fear of a coward") [Grande, 1998, p. 339]. In some cases, as noted by B. M. Grande, " instead of the name of the action, the name of the method of action can be used." Masdar, used in this sense, also expresses to a certain extent the mode of action: - " he sat like a sick man "(lit. "sitting sick"), - "he walked proudly" (lit."walking proud") The absolute masdar can be used with the demonstrative pronoun: - "I rejoiced with such joy" [Grande, 1998, p. 190], and can also have a separate sentence as a definition: - "I beat him painfully "(lit.: "with a beating that caused him pain"). In some cases (when describing actions that follow one another), instead of the name of the action ("absolute object"), the name of one-time may be used: - "I hit him once, and he hit me twice". In some cases, an absolute masdar, for example, in the preposition-

9 See about it: [Navrotsky, 2007, p. 452].

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genii can also be used without its own verb: - " sit down, don't stand!" [ibid., p. 339]. Used in a more concise form, the construction creates an additional effect of expressive and emotional impact.

The use of absolute masdar, which contains a charge of imaginative energy, is found in the artistic text of the "Eastern Fairy Tale" for children: [Eastern fairy tale, p. 1] - " His eyes shine like rare pearls (lit. "shine with the radiance of rare pearls")".

In the written and oral speech of the Arabs, special grammatical constructions that are functionally adjacent to the absolute Masdar have become widespread. In such grammatical turns, the role of the action name is played by a noun with the same root as the verb in the accusative case. The use of such constructions increases the speech expression and expressiveness of the utterance.

In the mentioned "Eastern Fairy Tale" we find an example of the use of such a grammatical turn that conveys a sense of inner tension, anxiety: [ibid., p. 2] - "This fairy tale would have had a sad end (literally, "it would have ended with a sad end"), if not for two small djinn that roam at night."

Examples of the use of this construction can be emotional exclamations from the colloquial speech of Algerian Arabs: ['s arat l-e' u:za 'sara n'qalbat' bia d-da: r] - "...the old woman screamed so that the whole house turned over from her scream! " [Kudryavtsev, 2006, p. 210]10 (i.e., "she screamed with such a cry..."), and also wrote: [X/f "Black glasses", 1970, p. 53] [wa'lla:di `farahu: `farha maka:`nu:š ea:i'zi:na: `turug] - "My children were so happy with her (i.e., "they were so happy with her...") that they didn't want her to see them. she was leaving!"

Absolute Masdar and the above-mentioned grammatical constructions that are functionally adjacent to it are a special type of grammatical complexes consisting of words with a common root and are a powerful means of enhancing the effectiveness of utterance and expression of emotions in the oral and written speech of Arabs.

4.5. Connotative meaning that contains an emotional charge and serves to express expression, evaluation and other stylistic shades of speech in ALA and ARYA can be created by using names that are called in Arabic grammar ['ismu t-ta s'i: r] - "diminutive name" [Grande, 1998, p. 259]. Having visual capabilities, diminutives also perform an aesthetic function, being used in a certain context in the book-written and oral speech of Arabs.

In the Complete Grammar, Abbas Hassan identifies 8 cases of using a "diminutive name":: 1) to express contempt or humiliation; 2) to express the meaning of a diminutive for volume or size; 3) number or quantity; 4) to specify the time or 5) place; 6) to express feelings of sympathy, love and friendship; 7) pity, regret; 8) exaltation, praise, exaggerations - and gives a number of vivid examples, from which we see that words used in accordance with the above models are distinguished by great opportunities for creating speech expression [Khasan, 1968, pp. 629-630].

Here are some of them: - "hero-small hero, hero", - "mountain-hill, hill", - " dog - dog, dog "(cases 1, 2: expression of contempt and meaning of diminutives); - " I bought a book containing useful pages for a pittance (i.e., a small amount of money). "in a few dirhams")" (case 3: the value of a diminutive); - "The farmer wakes up a little before dawn, and falls asleep immediately after evening prayers"; - " I'm a little more than a mile from the river and a little

10 Adding a transcription to the author's text.

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less than farsakh" (cases 4 and 5: expression of the evaluative-clarifying connotative component); - " Oh, my little friend!"; "Oh, my little daughter!" (case 6: expression of the emotional component of the connotation with a diminutive-affectionate meaning); - " This desperate person is poor,.. (i.e. "so )" (case 7: expression of the emotional component of the connotation with the meaning of compassion, condescension) and containing metaphors such a sentence: - " I saw a kingling before whom kings trembled, and a saber (i.e., a tiny warrior), which of the sabers (i.e., warriors) of Allah, before which shattered sabers were broken "(8: hyperbolic metaphorization of the diminutive name) [ibid.].

Children's Arabic literature is rich in bright colors of expression. In publications for children, there are often various names in the affectionate-diminutive meaning that convey feelings of joy, delight, love and tenderness.

For example, the word ['u'einatun] - "little ear, ear" - is colored with a diminutive meaning in the children's fairy tale by Nadia Diyab ("Lord of Melodies"), the prototype for which was the well-known fairy tale of the brothers Grimm "The Pied Piper of Hamelin": - " His red hat had a pair of pointed ears with bells that rang when the man was moving" [Diyab, 1987, p. 18]. In the" Eastern fairy tale " there are names ("son") and ("little sister") with emotive semantics: [Eastern fairy tale, p. 1] - " Once the Sultan called him to himself and said: "Now it's time for you to get married, my son!""; [ibid., p. 10] - "Stay here, my lovely little sister, and be calm!".

In Arabic publicistic and artistic speech, the word [du'weylatun] is widely used - "small, small state". For example, it is used in the title text of Mustafa Ismail's journalistic material [Ismail, 2008, electron, resource] (A microscopic democratic state is better than a great totalitarian one).

Diminutives often add expression to the spoken language of the Arabs. Here is an example of the use of the word [ad-`dweira] ("house") in the ARYA of Algeria: ['wa:had mn kba:r l-' basra ka: n yksab `wa:had l-bur εzi:m wu hda: `minnu ka:nt ad-`dweira mta:ε ε` u:za mas'ki: na] - " One of the nobles of Basra owned a magnificent castle. And next to it was the little house of a poor old woman" [Kudryavtsev, 2006, p. 189] 11.

At the same time, in the speech of Arabs, words formed according to the above models are common, the connotative meaning of expressiveness or evaluation of which has faded over time, partially erased or completely lost. Such names have gone from being connotatively colored to being stylistically neutral.

Thus, the word "book, brochure, instruction, manual" may be completely devoid of any expressive meaning, pointing to a small printed publication, for example, "First Aid Manual" [Manual...], which lists the procedure for providing medical care to the victim.

After analyzing the use of the above-mentioned words formed according to the model of diminutive names, we can conclude that such lexical units have, in the words of V. I. Shakhovsky, a different semantic status of emotivity. So, words with denotative emotivity in ALA and ARYA can include: ("dwarf state"), ("kitten"), etc.; connotatively colored vocabulary - ("wand"), ("daughter"), ("eye"), ("sun"),

11 Adding a transcription to the author's text.

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("poor"), ("hungry"), ("scribbler"), etc.; words of the potential emotivity status that acquire expression depending on the conditions of the speech situation, the speaker's attitude and intentions include the following: ("book"), ("door"). The category of potential emotivity includes some words with "erased connotation", such as ("lake"), which, in our opinion, can, under the above-mentioned conditions, from stylistically and emotionally neutral, as V. I. Shakhovsky writes," become emotionally connotative " [Shakhovsky, 2008, p.77]. At the same time, Arabic contains words of this category that have completely lost their connotative meaning: proper name (Hussein), ("fox" in the ARYA of a number of countries), ("nightingale"), etc.

As you can see, diminutives can have a variety of connotations when used in the ALA and ARA of the Mashriq and Maghreb countries, express a variety of sensations, emotions and feelings, and also perform an emotively neutral function in speech.

4.6. In the ALA, as well as the ARA of many Arab countries, special grammatical constructions are widely used, which are emotionally colored phraseological units in the form of combined phrases with words such as ['a:yatun] - "limit, extreme" and ['kullun] -" all, all, all", forming the first term of izafet. As the second member of the izafet, a word (often masdar) is used, which is the same root as the word (name or verb) preceding the izafet, which characterizes the subject or object. In this case, the izafet acts as a definition or circumstance. Such phrases appear in an elative meaning, indicating the highest degree of quality, but without comparison: - " extremely weak boy "(lit.: "weak with extreme weakness") [Mishkurov, 1979, p. 32], - "he was extremely surprised" [Baranov, 1985, p. 575] (lit.: "surprised by extreme surprise"). - "he understands perfectly" [ibid., p. 695] (lit.: "understands with all understanding"), etc.

Formed according to such grammatical models, these phrases are expressive means for transmitting qualitative and quantitative characteristics, giving speech additional expressiveness.

Having great visual capabilities, the considered tools perform expressive and aesthetic functions, reflecting the linguistic and cultural characteristics of the Arabs. When used in a specific context in oral and written speech, they contribute to the strengthening of speech impact, expressive actualization of the text.

Currently, linguists are faced with the urgent task of further studying the properties of emotive grammar in Arabic, which gives a speech utterance a pronounced emotional and stylistic coloring.

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transcription

Consonant sounds

Vowels and stress marks

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