"Sawa-as-sabeel " ka tarjuma "tawasat-o-etedal ki shah raah " kaha jaa sakta hai magar is say pura mafhum ada nahi hota. Is lafz ki maanuwiyet ko samajhne ke liye pehle ye zehen nasheen kar lena chahiye ke insaan bajaaye khud apni zaat may ek "aalam-e-asghar" hai. Jis ke andar beshumaar quwaten aur qaabiliyeten hain, khahishen, jazbaat aur rehjanaat hain. Nafs aur jism ke mukhtalif mutalibey hain, Rooh aur tabiyet ke mukhtalif taqaaze hain. phir in afrad ke milne say jo ijtimaayee zindgi banti hai vo bhi behad-o-hisaab pecheeda taaluqaat say murakkab hoti hai aur tahzeeb-o-tamaddun ki nashonuma ke saath saath iski pechidgiyaan bhi badhti chali jaati hain. Phir duniya may jo samaan-e-zindgi insan ke chaaron taraf phaila hua
hai us say kaam lene aur usko insaani tamaddun may istemaal karne ka sawaal bhi anfaradi aur ijtimaayee haisiyet say bakasrat shaakh-dar-shaakh masaayel paida karta hai.
Insaan apni kamzori ki wajah say pure arsa-e-hayaat per bek waqt ek mutawazan nazar nahi daal sakta. Is bina per insaan apne liye khud zindgi ka koi aisa raasta nahi bana sakta jisame uski saari quwaton ke saath insaaf ho, uski tamaam khahishon ka thik thik haq ada hojaaye, uske saare jazbaat-o-rehjanaat may tawazan qaayem rahe. Uske sab andruni-o-bairuni taqaaze tanasab ke saat pure hon. Uski ijtimayee zindgi ke tamaam masaayel ki munasib riyaayet malhuz ho. Aur un sab ka ek hamwaar aur munasib hul nikal aaye. Aur maadi ashiya ko bhi shaksi aur tamaduni zindgi may adal, insaaf aur haq shanaasi ke saath istemaal kiya jaata rahe.
Jub insaan khud apna rahnuma aur shaara banta hai tou haqeeqat ke mukhtalif pehlu, zindgi ki zaruraton may say koi ek zarurat, hul talab maslon may say koi ek masla uske dimaagh per is tarha mussalat hojaata hai ke dusre pehluvon aur zaruraton aur maslon ke saath vo bilirada ya bilairada be-insaafi karne lagta hai. aur uski raaye ki zabardasti nafez karne ka natija ye hota hai ke zindgi ka tawazan bigad jaata hai aur vo be-etedaali ki kisi ek intiha ki taraf tedhi chalne lagti hai. Phir jub ye tedhi chaal apne aakhiri hadudh per pahunchte pahunchte insaan ke liye naqaabil-e-bardasht hojaati hai tou vo pehlu aur vo zaruriyaat aur vo masaayel jin ke saath beinsaafihui thi baghawat shuru kar dete hain aur zor lagaana shuru karte hain ke unke saath insaaf ho. Magar insaaf phir bhi nahi hotakyon ke phir wahi amal ronuma hota hai ke unme say koi ek, jo saabiq be-etedaali ki badaulat sab say zyada daba liya gaya tha insaani dimagh per haavi hojaata hai aur usey apne makhsus mukhtaza ke mutabiq ek khaas rukh per baha lejaata hai jisme phir dusre pehluvon aur zaruraton aur maslon ke saath be insaafi hone lagti hai. Is tarha insaani zindgi ko kabhi seedha chalna nasib nahi hota, vo hamesha hichkhole hi khaati rehti hai aur tabaahi ke ek kinaare say dusre kinaare ki taraf dhalakti jaati hai. Tamaam vo raaste jo khud insaan ne apni zindgi ke liye banaaye hain, khat-e-munhani ki shakal may waqya hain ghalath simt say chalte hain aur ghalath simt per khatam ho kar phir kisi dusri ghalath simt ki taraf mud jaate hain.
In bahut say tedhe aur ghalath raaston ke darmyaan ek aisi raah jo bilkul wast may waqya ho, jisme insaan ki tamaam quwaton aur khahishon ke saath, uske tamaam jazbaat-o-rehjanaat ke saath, uski rooh-o-jism ke mutalibon aur taqaazon ke saath aur uski zindgi ke tamaam masaayel ke saath pura pura insaaf kiya gaya ho, jiske andar koi tedh, koi kaji, kisi pehlu ki bejaa riyayet aur kisi dusre pehlu ke sath zulm aur be-insaafi
na ho, insaani zindgi ke sahi erteqa aur uski kamyaabi-o-ba-muraadi ke liye sakht zaruri hai. Insaan ki ain fitrat is raah ki taalib hai aur mukhtalif tedhe raaston say baar baar uske baghawat karne ki asal wajah yehi hai ke vo us seedhi shah raah ko dhundti hai. Magar insaan khud us shah raah ko malum karne per qaadar nahi hai. Uski taraf khuda hi rahnumai kar sakta hai aur khuda ne apne rasul usi liye bheje hain ke is raah-e-raast ki taraf insaan ki rahnumai karen.
Quran is raah ko Sawa-as-Sabeel aur Sirat-e-Mustaqeem kehta hai. Yeh shah raah duniya ki is zindgi say lekar aakhirat ki dusri zindgi tak beshumaar tedhe raaston ke darmyaan say guzarti chali jaati hai.Jo is per chala vo yehaan raah-e-raast ru aur kamyaab-o-bamuraad hai.Jisne is raah ko gum kardiya vo yehaan ghalath-been, ghalath ru aur ghalath kaar hai aur aakhirat may la-mohala usey dozakh may jaana hai, kyon ke zindgi ke tamaam tedhe medhe raaste dozakh hi ki taraf jaate hain.
