with the danger of "those who whose obsession with prying into the faults of others" making "them blind to their own", what was needed instead was "less self-righteousness and more self-knowledge". His argument "achieved no wider success". Hisbah v. privacy An argument for commanding right and forbidding wrong and against the concept of "minding ones own business" comes from Hanafi jurist `Ismat Allah of Saharanpur who writes: were it pleasing to God to leave people alone, He would not have sent prophets, nor established their laws, nor called to Islam, nor voided other religions, but would rather have left people to their own devices, untroubled by divine visitations; ... The issue is relevant to situations scholars examined (and disagree on) where an enforcers saw what could be a "bottle of liquor or lute" hidden under a robe, or a man and woman that looked like they might be unmarried, or heard music coming from a home. In modern times, when privacy is much more under threat from technology and state power, Cook notes Sunni fundamentalist clerics "give relatively attention" to the issue and approve of violation of homes when reliable information indicates wrong doing within. On the other hand at least one Iranian Twelve Shia cleric (Seyyed Hassan Eslami Ardakani), has argued that there are Islamic precedents for denouncing intrusive efforts to forbid wrong as violations of Islamic law, and that the category of Islamic norms (ādāb) developed by Ghazali for forbidding sin should include prohibitions on interference in the private lives of others by "spying" or "curtain-ripping", (i.e. the "exposure of hidden sins"). (Cook questions whether this suggestion is a contemporary attack on "the entire apparatus of religious enforcement in the Islamic Republic" and influenced by "Western conceptions of rights".) Eslami sites the story of how the second Caliph, Umar ibn al-Khattab, climbed a wall to catch a man in the act of wrong doing but in so doing violated the Quran in three ways; by spying (tajassus) (Q.49:12), by entering through the roof (instead of the door) (Q.2:189), and by entering his home without first pronouncing a greeting (Q.24:27). Modern world Difficulties confronting pious forbidders Some of the challenges to Al-Ghazali's concept of individual Muslims forbidding wrong in the modern world include the influence of "universal" western values, and the growth of the strength and reach of the state. While pious forbidders of wrong have always had to