So now, surely this world has turned its back and announced its departure while the next world has appeared forward and proclaimed its approach. Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell. Is there no one to offer repentance over his faults before his death? Or is there no one to perform virtuous acts before the day of trial?
Beware, surely you are in the days of hopes behind which stands death. Whoever acts during the days of his hope before approach of his death, his action would benefit him and his death would not harm him. But he who fails to act during the period of hope before the approach of death his action is a loss and his death is a harm to him. Beware, and act during a period of attraction just as you act during a period of dread. Beware, surely I have not seen a coveter for Paradise asleep nor a dreader from Hell to be asleep. Beware, he whom right does not benefit must suffer the harm of the wrong, and he whom guidance does not keep firm will be led away by misguidance towards destruction.
Beware, you have been ordered insistently to march and been guided how to provide for the journey. Surely the most frightening thing which I am afraid of about you is to follow desires and to widen the hopes. Provide for yourself from this world what would save you tomorrow (on the Day of Judgement).
as-Sayyid ar-Radí says: If there could be an utterance which would drag by neck towards renunciation in this world and force to action for the next world, it is this sermon. It is enough to cut off from the entanglements of hopes and to ignite the flames of preaching (for virtue) and warning (against vice). His most wonderful words in this sermon are “Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell,” because besides sublimity of words, greatness of meaning, true similes and factual illustrations, there are wonderful secrets and delicate implications therein.
It is his saying that he place to proceed to is Paradise while the place of doom is Hell. Here he has used two different words to convey two different meanings. For Paradise he has used the word “the place to proceed to” but for Hell this word has not been used. One proceeds to a place which he likes and desires, and this can be true for Paradise only. Hell does not have the attractiveness that it may be liked or proceeded to. We seek Alláh’s protection from it. Since for Hell it was not proper to say “to be proceeded to” Amír al-mu’minín employed the word “doom” implying the last place of stay where one reaches even though it may mean grief and worry or happiness and pleasure.
This word is capable of conveying both senses. However, it should be taken in the sense of “al-masír” or “al-ma’ál”, that is, last resort. Qur’ánic verse is “say thou “Enjoy ye (your pleasures yet a while ), for your last resort is unto the (hell) fire” (14:30). Here to say “sabqatakum” that is, “the place for you to proceed to” in place of the word “masírakum” that is, your doom or last resort would not be proper in any way. Think and ponder over it and see how wondrous is its inner implication and how far its depth goes with beauty. Amír al-mu’minín’s utterance is generally on these lines. In some versions the word “sabqah” is shown as “subqah” which is applied to reward fixed for the winner in a race. However, both the meanings are near each other, because a reward is not for an undesirable action but for good and commendable performance.