"what forbidding wrong was really like" in the pre-modern Islamic world, i.e. the writings of the same scholars who wrote about forbidding wrong. "Secular norms", i.e. the straightward "rights of other humans in this world", such as commercial dishonesty mentioned above and things like "blocking a street". These were even more rare than violations of the narrow "religious norms. It "is worth noting", however, that among these violations Al-Ghazali gives no sign of ... a concern for what we might call social justice", though there are occasional references to injustices such as a master beating his slave, or a man depriving "his sisters of rights of inheritance", "puritanical norms", usually involving "wine, women and song". These violations, "are by far" the most widespread of the three kinds of wrongs, and among these "puritanical" violations, "liquor and music" were "the most widespread" wrongs "by far", with forbidden relations between the sexes taking "a poor third" according to the scholars. How was good was to be enforced A pious tract Commentary of Forty Hadiths of An Nawawi, citing different scholars, gives various advice to "callers" who enjoin good and forbid evil. They should first warn the offenders of the consequences of evil, and only after this approach has been "fully utilised" should they proceed to "the hand". Use of the tongue could vary from "a delicate hint" to "a ruthless tongue lashing", and the hand from "a restraining hand" to use of arms. Al-Ghazali believed the use of a group of armed fighters to combat wrongdoing did not require the permission of the ruler if good Muslims thought it necessary to escalate the fight that far. Callers should possess virtuous "qualities": sincerity, knowledge, wisdom, forbearance, patience, humility, courage, generosity. Greater evils should get priority over lower ones. Callers should speak to wrongdoers in private when possible to avoid "scolding". When all else fails and the only portion of the hadith available to a Muslim witnessing an evil act is to dislike the evil they come across, the Muslim might say to themselves: "O Allah, there is nothing that I can do to change this bad situation that You dislike and disapprove except that I hate it to take place. I do not agree to it. O Allah forgive me, guide me and save my heart to be influenced by it."" In so doing "the heart of the believer who witnesses that evil"