Why do the Ibaadi's believe that Eisa (as) died and will never return?

Intro
As of July-2026, we haven’t found any Ibaadi Tafsir work and thus can’t pinpoint the origin of their beliefs on Eisa (as). Nevertheless, Ibadism rose after the Portuguese invasion and thus, the Portuguese tampered with local Islam, as of 2024, 95% of Oman’s population is Muslim, with 45% Sunni-Shafi’i since the time of Amr ibn al-As, 45% Ibadi, and 5% Shia. The Ibadis of North Africa and Oman sometimes have sharp differences in their approaches to the subject, and with modernity, their views have become more similar. The notion of mi’râj (the heavenly journey of Prophet Muhammad) is yet another non-homogenous topic, although it is not often handled in the Ibadi intellectual tradition (See Re-Evaluating the Notion of Isrâ and Mi’râj in Ibadi Tradition: With Special References to the Modern Sirah Readings by Ismail Albayrak and Sulaiman Al Shueily.

In 2024, I found the Mufti of Oman, the Islamic Scholar Shaykh Ahmed Al Khalili’s statements on the emergence of Gog and Magog and the so-called second coming of Jesus (as). Shaykh Ahmed Al Khalili’s said that in In the Ibadi school, Juj (Gog) and Majuj (Magog) have already come. Jesus (as) has died, and he will not come back. Interestingly, Shaykh Ahmed Al Khalili didn’t quote any hadith.

In 2025, the Assistant Grand Mufti of Oman says No coming of Mahdi and Jesus is dead and will not return. They denied the sahih hadith on the return of Eisa (as). They seem to be Quranist.

In 2026, some unknown author Ibaadi author argued that 4:158 was a raising in rank just like for Idris (as) in 19:57. There is another article herein.

In 2026 (Jun), Maulvi Iftekhar Ahmed wrote an article on “When grammar became dangerous: Ibn ‘Ashur, Quran 62:4 and the two inherited readings of ‘wa-akharina minhum’“. In this article, he accused Ibn Ashur in terms of his Quranic exegesis at-Tahrir wa-t-tanwir, at this very verse, he made a move earlier exegetes had not made. He said, in the strongest grammatical language, that the genitive reading is “not permissible” (la yajuz). He did not adopt the inherited accusative reading in its old form either. Instead, as the survey below will show, he rerouted the syntax through “unto them” (‘alayhim) and through an “object accompanying the action” (maf‘ul ma‘ah). The inherited field of possibilities was no longer left open. Maulvi Iftekhar Ahmed also quoted the Tafsir Kitab Allah al-‘Aziz by Hud b. Muhakkam al-Huwwari, an early Ibaadi exegete of the third Hijri century and accused Hud b. Muhakkam al-Huwwari of supporting the Ahmadiyya concept of the 2nd coming of Muhammad (Saw)(naozobillah) and via 62:3 of the Quran (62:4 in the Kadiani Koran).

Sheikh Ahmad bin Hamad Al-Khalili أحمد بن حمد الخليلي‎‎

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The Ibadi view: Gog and Magog (Juj Wa Majuj) & The Coming of Jesus | Prima Quran
https://primaquran.com/2023/11/21/the-ibadi-view-on-gog-and-magog-juj-wa-majuj-the-coming-of-jesus/

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https://www.mdpi.com/2077-1444/13/10/990

In 2022, via the study by Albayrak and Shueily, Hud b. Muhakkam is one of the earliest Ibadi exegetes who gave the most detailed information on isrâ (night journey) and mi’râj (heavenly journey). From Hud’s work, it is safe to assume he has no doubt about the authenticity of isrâ and mi’râj. In fact, Hud accepts that the Prophet went on this heavenly journey with his body and soul (al-Hawwārī 2005). When one looks at his presentation, it can be seen that every detail about the journey is mentioned, such as the Prophet’s chest being opened and heart washed with zamzam water, his heart being filled with faith and wisdom, and details about the mount named Buraq (al-Hawwārī 2005). Hud’s exegesis contains information not only about the preparations for the journey but also what happened during it—for example, the Prophet being offered milk and wine and his preference for milk, the Prophet’s prayer in al-Aqsa mosque and his visitation to the other prophets one by one on the mi’râj journey, his long dialogue with Moses, the reduction in prayers from 50 times to five and the names of the rivers in heaven (al-Hawwārī 2005). Hud also talks about what happened after the Prophet returned from his heavenly journey, such as the questions raised by the Meccan polytheists and their refusal, plus Abu Bakr’s approval of the Prophet and becoming a siddiq (confirmer) in this tafsir (al-Hawwārī 2005).