Shaikh Faisal al-Haashidi (may Allah preserve him) wrote:

“The essence of the Khutbah is a good admonishment from the Quran and Sunnah according to the understanding of the Salaf of the Ummah. So like this, his Khutbah (ﷺ) was like how the noble Companion Jabir bin Samurah (may Allah be pleased with him) described mentioning its contents and brevity:

كَانَتْ لِلنَّبِيِّ صلى الله عليه وسلم خُطْبَتَانِ يَجْلِسُ بَيْنَهُمَا يَقْرَأُ الْقُرْآنَ وَيُذَكِّرُ النَّاسَ

The Prophet (ﷺ) gave two sermons between which he sat, recited the Qur’an and exhorted the people [Reported by Muslim in the book of al-Jumm’ah (862), Abu Dawood in the Book of Prayer (1094), Nasaai in the Book of al-Jumm’ah (1419), Ibn Majah in the Book Iqamaah as-Salah (1106), and the Musnad of Imam Ahmad]

Imam Ibn al-Qayyim (may Allah have mercy upon him) said in the description of the Prophet’s (ﷺ) guidance in his Khutbah: “He used to teach his Companions the foundations of Islam and its Legislation in his Khutbahs. He ordered them and prohibited them in his Khutbah if command or prohibition was apparent to him” [Zaad al-Ma’aad (1/428)]

Shaikh Faisal al-Haashidi ( may preserve him) later writes:

“Imam al-’Izz bin Abdus-Salam (may Allah have mercy upon him) said: “It is not necessary for the Khateeb to mention in the Khutbah except what agrees with its purpose from praise, supplication, encouragement, and discouragement by mentioning promises and threats, and everything that encourages obedience or warns against disobedience. So like this, [it should include] recitation of the Quran and the Prophet (ﷺ) used to recite surah Qaaf in the Khutbah many times due to it including the remembrance of Allah, praise for Him, the mention of Allah knowing the whispers of the soul, the Angels recording a person’s obedience and disobedience, the mention of the pains of death, the Day of Judgement and its horrors, the witnessing of the creation to its actions, the mention of the Paradise and the Hell-fire, the resurrection and coming out of the graves, and the admonishment to pray the prayers. So whoever goes beyond this purpose is an innovator. It is not necessary to mention in it the Caliphs, kings, rulers because this position [the Khutbah] is specific for Allah, his Messenger(ﷺ), for what will encourage His obedience and rebuke His disobedience. Allah says:

“And the mosques are for Allah (Alone), so invoke not anyone along with Allah”

[72:18].

If an event occurs to the Muslims, then there is no harm in speaking about what relates to this event in terms of encouraging the Legislation regarding it and what is recommended in regards to it. For example, an enemy approaching and the Khateeb encouraging fighting against them and likewise speaking about a drought that occurred and the Khateeb supplicating to remove it.

The Khateeb should avoid wordings that are not known except by specific people since the purpose [of the khutbah] is to benefit the audience by encouragement and discouragement. This is an ugly innovation. Similar to that is an Arab giving a khutbah using foreign words which they do not understand. And Allah knows best” [ Fatawaa al-’Izz ibn Abdul-Salam (pg. 77-78) as cited in Tuhfatul-Khateeb-Usool al-Khataabah, Adaabuhaa, wa sifatul-Khateeb (pg. 31-33)]

Shaikh Salih al-Fawzaan (may Allah preserve him) said: “Focus your Khutbah on the texts of the Quran and the Sunnah which are suitable for the situation. Include in it the admonishment to fear Allah and fair preaching. Remedy the sicknesses of your society with methods that are clear and summarized. Increase in it the recitation of the Mighty Quran which is the light for the hearts and light for the vision. The purpose is not to have two khutbahs only, rather the purpose for both khutbahs is to influence society as Shaikhul-Islam Ibn Taymiyyah (may Allah have mercy upon him) said: “It does not suffice that the Khutbah is a dispraise for the worldly life and mention of death because it is necessary the Khutbah have a specific topic” [ Mulakhas al-Fiqhi (1/261-262)]

And Allah Knows Best

Faisal bin Abdul Qaadir bin Hassan

Abu Sulaymaan