The study aims to identify the kinds of speeches among the Arabs, and the reading of the most prominent, the most important stylistic features, and the extent of its development, and its impact on the ages they have been articulated, also standing on Al-Jahiz views with respect to critique of sermon and preachers. The study is based on three chapters, preceded by an overview of the oratory as a science and an art, and then the definition of oratory in language and idiomatically. Also standing on the stages of the development and growth of oratory to the era of Al-Jahiz (159 H-255 H), and it's most important of its components. In the first chapter we talk about the moral image of oratory, explaining types of speeches, and indicating shared common characteristics between the types of speeches. In the second chapter I studied models of speeches and sermon from Statement and Indication, a study shows the most important stylistic traits through the analysis of samples of speeches. The third chapter, I talked about Al-Jahiz's most important criteria for critique of oratory, and I mention some of his most important critique provisions relating to Arabic oratory. The study ended with results, including: Oratory is the art of prose saying, it has rules, laws and essentials, it aims to influence the audience, and convince them with proof and evidence. Oratory has significant impact on persuasion, and inducing and directing thoughts. Hence it parallels the work of eloquence and rhetoric that help the orator in the composition of vocabulary and phrases, and worthy expression. . The era of the Umayyad dynasty is considered one of the brightest eras of Islam in rhetoric and conversations and perhaps the main reasons for this: the political aspect in which the opposition political parties abounded to the rule of the Umayyad's, the religious aspect in which emerged many groups differed among themselves and this leads to appear some of the conversations in the form of speeches, and there is a mental aspect which has had a significant impact in this prosperity that is attributed to the support the Arab mind different cultures such as culture of Greek and Romania on the one hand and the Indian culture on the other. • The rhetoric in the first Abbasid era converged with the rhetoric in early Islam and the Umayyad era in terms of vocalizations, but it increased the sweetness of luxury and power due to some reasons including: that the civilian has been captured the Arab self and made it easy and soft. Also, the desert was no longer has had its strong impact which controls the psychological of Khatib or writer. Therefore, their words were appropriate to what they were saying and it was matching to its requirements. . Rhetoric is marked by the characteristics that distinguish it from other prose arts as it is dealing with serious and real issues. Moreover, it based on concrete facts and the use of evidence, argument and logic in its composition. Also, it uses the persuasion element to the idea of Al-Khatib and drawing attention to him. • Al Jahiz has indicated that there are many different types of rhetoric. Some of them: "Marriage speech, Eid speech, Altoahb speeches, forum speeches, Friday speech, Alhumla speeches, treaty speeches, delegation speeches, seasons speeches, reform speeches between tribes." It is obvious from this diversity of rhetoric that Al Jahiz's division has depended on the occasions not thoughts. The political oration during the period of Umayyad dynasty was distinguished. This was attributed to the political disorder which started from the period of Caliph Othman to Muawiya period and the rebellions which were everywhere. Besides, there were political groups which announced their disagreements and opinions publically. Moreover, there were some indirect reasons such as, intellectual maturity which developed the oration and the wave of conquests which literarily employed poets and orators. Al-Jahez is considered as a pioneer to write about assonance rhetorically. To him, the accepted assonance is the one which is used to for the sake of rhyme, to make sweet voice and to make impressive performance. But if assonance is used to refute a truth, violate a virtue and support fallacy like the assonance of soothsayers then it is abhorred and rejected. Al-Jahez classified orations into different categories: A. Orations of similar topics: this division is based on occasions of the orations rather than the ideas because these orations are similar in their essence and content but they are delivered in different occasions such as, success oration, Friday oration and Eid orations. B. Spatial division of orations: there are particular orations which belong to a particular group of people in particular place such as, Bedouin orations and urban orations. Then, he divided orations into long and short ones and each one suites particular place and context. Al-Jahez gave a very important critique related to the oration unity of subject. He asserted that there should be cohesive sequence of ideas from the beginning of the oration to the end. Carrying the stick is a sign of one's preparation and readiness for periphrasis which was a distinguished feature of Arab orators. Here, Al Jahez, is criticizing Shu'ubiyya (non-arab tribes) who were against carrying the stick while delivering an oration. Al-Jahez mentioned different names for orations including: Al-Batra ( imperfect speech ) - Al-Shawha (defective oration) - Al-Ajooz ( the old) Al-Athra ( the virgin). Al-Jahez considered the endowment and the ability of the orator as very important aesthetic values which dominated Al-Jahez's attention and concern. Al-Jahez emphasized that carrying a stick while delivering an oration is an original Arabic tradition and this tradition is only criticized by ignorant people. He further emphasized that Prophet Suleiman and Prophet Mohammed (peace be upon them) were among people who carried the stick while delivering orations.