is protected from being influenced by it, though of course, this is not really hisbah in the sense that it does not command or forbid. Other means A step between use of the tongue and a "purely mental act" of the heart in fighting evil is showing disapproval by "range of behavior running from frowns to turning away from the offender to formally ostracising him (hajr)". Some believed there was yet another mode beyond hand, voice and heart -- "spiritual power" (inkār al-munkar biʾl-ḥāl). According to some Sufis, they could fight wrong doing by supernatural means—turning wine into vinegar or water, using spiritual force to cause wine vessels to break, or a rapist to collapse, etc. What was destroyed or disrupted In Islamic literature on the subject, an "ubiquitous theme" is attack on forbidden objects—the overturning of chessboards, the destruction of musical instrument and sacred trees, defacing of decorative images. Punishment could be very broadly enforced. Cook writes that "according to a thirteenth-century geographer, a custom was observed each year in Gilan in the north of Iran, [whereby] scholars would seek permission from the ruler to command right. Once they had it, they would round up everyone and flog them. If a man swore that he had neither drunk nor fornicated, the scholar would ask him his trade; if he said he was a grocer, the scholar would infer that he cheated his customer, and flog him anyway." Arguments against, or for limitations on "Straightforward denial" that forbidding wrong is a duty of Muslims is "very rare", and non-existent after the first two centuries of Islam. Some scholars (Hasan al-Basri, Abdullah ibn Shubruma d.761) have argued that forbidding wrong is to be encouraged but not an obligation. Other groups (Hanbalites, Shia) have been accused (unjustly or with exaggeration) of denying it is obligatory. Sufis have been linked to concepts "that downplay forbidding wrong in one way or another" (tolerance, mysticism, introspection), but there is "no mainstream Sufi doctrine rejecting the duty as such", and many Sufis practice it. The only "consolidated doctrine" that Muslims ought not to forbid wrong came from Sufi ʿAbd al-Ghani al-Nābulusī (d.1731), a sufi who lived in the midst of the Kadizadeli puritanical campaign in Baghdad, a campaign whose "prime target" was Sufis. ʿAbd al-Ghani argued that while forbidding wrong was righteous in theory, the intentions of the believers in forbidding wrong were paramount, and what