The intellect is the distinguishing feature of man from animals which has not been found anything more harmful than wine for intellect and the descent of man into the position of animalism is the result of that. Wine has always been forbidden in the heavenly religions based on this, however, the time and manner of declaring its prohibition in Islam has led to the confrontation of two viewpoints in the instant prohibition with the intoxicate of sleep in the sense of the state of being intoxicated (Arabic: سُکارَی) in verse 4:43 An-Nisāʾ (Arabic: النساء, An-Nisāʾ) and gradual prohibition with the intoxicate of wine. The findings of this research by a library study and descriptive analytical method indicate the accuracy of the theory of instant prohibition with Quranic, narrational proofs and rational confirmations and historical evidence in declaring the prohibition of wine in Makkī (Arabic: المکّیّ, suras revealed in Mecca) verses in early Biʿtha (Arabic: بِعثة) and its emphasizing in verse 5:90 Al-Maʾidah (Arabic: المائدة, Al-Māʾidah). In contrast, the inaccuracy of the theory of gradual prohibition of wine was proved due to its content contradiction and opposition to the Holy Book of Quran, because it is stated, on the one hand, that wine in the first stage was forbidden during the prayer time with the revelation of verse 43 of An-Nisāʾ, the sixth Madanī (Arabic: المدنیّ, suras revealed in Medina) surah in order to justify the gradual theory with the gradual rational law, but on the other hand, it is stated to the absolute prohibition of wine in its verse 219 and also in some Makkī verses by violating the law of gradualness, by declaring that Surah Al-Baqarah is one of the first Madanī Chapters (suras) according to consensus that was revealed after the Hijrah (Arabic: الهجرة). Consequently, the occasions or circumstances of revelations in Sunni exegeses by negation the intoxication of wine in gradual theory have subjective exit from this verse for the motivation of defense of Drinking wine of some people and the unjust attribution to others by incorrect justifying the allowance of wine until the revelation of verse 43 of An-Nisāʾ in Medina. Therefore, the distinction between declaring the prohibition of wine in Mecca in early Biʿtha and the delay of several years of execution of Ḥadd (fixed punishment) of Khmer (the Drinking of alcohol, shurb khamr) in Medina in instant theory, in addition to creating strong motivation in leaving and religious final notice has also been a kind of educational method of Islam. While the announcement of the absolute prohibition of wine at the same time as the implementation of its Ḥadd (fixed punishment) with the revelation of verse 90 of Al-Maʾidah from the last Madanī Surahs (Surah Madaniyah) or Madani chapters in the gradual theory is against the educational method expected by them. The unjustifiable consumption of some companions of Drinking wine in Medina until the revelation of the prohibition verse in addition to the achievement of the Quranic theory of Saib Tabrizi (Persian: صائب تبریزی, Romanized: Ṣāʾib Tabrīzī) is among the consequences of proving instant theory of the prohibition wine.

Ritual Drinking of wine is rooted in the rite of sacrifice and is a modified form of blood Drinking. Over time, the blood Drinking ritual has been replaced by the wine Drinking. There is an association between blood and wine, and red wine is more similar to the blood of the sacrifice than anything else. According to what is mentioned in Persian narrative poetry texts, due to the importance and position of the kings, wine Drinking was often held in their memory. After the kings, there were heroes in whose honor the most wine Drinking rituals were held, because they were supporters of royal glory, national independence and defense of people against foreigners. Recommending to drink wine in memory of heroes and elders (before war and after death) is an invitation to a ritual, and it has an effect on their afterlife destiny and is the cause of attracting the spiritual and spiritual power of wine drinkers. The present research, by using descriptive-analytical method and referring to Persian narrative poetry texts (written till 7th A. H. century), attempts to show that ritual Drinking of wine is a modified way of Drinking the blood of a victim in primitive rituals. The results of the research show that collective wine Drinking in battlefield and banquet of kings, heroes and elders is a kind of non-bloody offering to the spirit of the departed,collective wine Drinking leads to longevity, health and prosperity. It causes the spiritual union of wine drinkers with the soul of the departed.

Drinking water is one of the essential needs for human being. Today more water resources in most countries are an important point for development. Even in political and social fields and in international disputes, water plays an important role. Water shortage, water quality problems, inability of governments in operating thousands of kilometers of water distribution nets and pumping stations, thousands of wells and hundreds of aqueducts (Qantas) and springs in rural areas cause the essence of a serious revision in rural Drinking water supply management (RDWSM). The goal of this research is to introduce principles of Drinking water supply management, to select the water resources and to manage water purification, transmission and distribution in rural and small communities on the basis of the world health organization programs for developing countries. Considering the experiences of other countries in using the preceding recommendations and guidelines, if the managers of rural Drinking water supply systems pay attention to the above points, the problems with Drinking water supply in rural areas will be reduced. This is a review article whose author has presented more than sixteen years of experience and research in the field of DRWSM along with the WHO patterns from 1980 to 2004 regarding Drinking water supply of rural and small communities. The principles of RDWSM in rural areas include Drinking water quantity and quality management, water supply management and water resources selection, transmission and distribution. Studies show that water supply management in all rural areas should be changed and without using the experiences of other developing countries, WHO programs and in the sense of a traditional management, no one could expect that the water supply programs will be successful. The root of water supply problems in the last years in Iran should be identified and past mistakes must be prevented.