to Tahert for studies. After the death of Abu Yunus, his son Sa'd decided to return to Qantrarah and Naffath also returned with him.210 As Naffath had attained a high standard of knowledge, he expected that Imam Aflah would appoint him governor of Qantrarah, the post which was vacated through the death of Abu Yunus. Instead, Aflah appointed Sa'd in the place of his father. Ibadhi historians suggest that this was the reason which made Naffath bear hatred towards Imam Aflah, and begin propagating accusations against him.211

The correspondence of Aflah with his governors concerning the affair of Naffath shows that he possessed views which were regarded as heresies (bida). He was described as an ignorant youth of no experience. One of his heresies (bida) was referred to in one of the letters of Imam Aflah. In his last letter to Naffath, Aflah accused him of being one of those who believed that the rulers (ummal) of the Rustamid state who were in the 'stage of secrecy' (kitman) were no more than bishops (asaqifah), and they were not to be obeyed, for they had no administrative power.212

The following is the account of his views as stated by Abu Amr al-Sufi:

1. Allah is Everlasting Time (al-Dahr al-Daim). When he was asked what that meant, he replied; I found that in the 'book' (al-Daftar).

2. The Khutbah, sermon, at the Friday prayer is an innovation (bidah).

3. The Imam who cannot protect his subjects from the oppression of tyrants has no right to exact zakat from them because he is weak and unable to fight and defend them. It seems that this was directed against Imam Aflah. It is reported that Naffath said, "To pay zakat to Aflah is like paying it to Nabar the king of the Sudan."213 Among his other censures against Aflah, Naffath mentioned that Aflah had become fond of hunting and had neglected looking after the interests of Muslims; appointed his son to the Imamate while he was still living; and used rulers 'ummal' for collecting zakat, although it was not the custom of the Apostle of God. Naffath also claimed that Aflah embellished his physical appearance; his face was one cubit (dhira),214 his turban was one dhira, and his beard was one dhira.

With regard to the legal opinions held by Naffath, three were considered false by Wahbi Ibadhis:

1. Concerning heritage, he held that the full brother's son was more entitled to inherit than the half-brother on the father's side.214

2. It is not lawful for the owner of a property of value to sell it through necessity of hunger, for he who owns anything of value cannot be in a state of necessity (idhtirar).