Communication between human groups is an innate necessity to make life possible, easy and safe. It is not a coincidence that the advancement of means of communication between people is the distinguishing mark between backward societies and advanced societies. The direct means are no longer limited to a speaker, a listener, and a voice message, or between a writer, a reader, and a written text. The isolation of the individual or the isolation of the group or society from others is no longer possible, because the means of communication fill the environment in which we live, and the air that we breathe, whether we want to receive the message or we rebel against it. If the Arab heritage axis is what we are concerned with monitoring the thought produced and the form of messages that can fall within the scope of the rhetoric of communication, then this axis can provide us (from both the intellectual and formal aesthetic aspects) with an abundant number of news, stories, letters, and speeches. Dialogues, and positions, which add to our awareness of the aesthetics of composition in this Arab heritage, as well as its intellectual value, in a way that suits the message between its maker and its target. The ancient sources that showed clear interest in the sender and his abilities deserve to receive a degree of attention from us in presentation and analysis, as eloquence is inseparable from eloquence, just as it is not an action devoid of performance, but rather a description of it, even in the case of plunder.