As we all know, Ahmadis are academically dishonest.  They are this way since they are slaves of the Mirza family and are forced to lie simply to make the Mirza family happy.  There are so many examples, see the Ahmadi converts scandal of 95–2003 wherein Ahmadi-mullahs lied about converts simply to please Mirza Tahir Ahmad.  Another example is how Mirza Mahmud Ahmad twisted the data about a certain hadith of Aisha (ra) which was recorded in the Tafsir of Suyuti.

The book that I found this info in
The Qur’an and Its Interpreters: Volume 2: Surah 3, Volume 2, By Mahmoud M. Ayoub
See here:

Publish date of this book and location
This book was published in 1984 from the State University of New York.

The link to the book and specific page number
See page 180

The quote
“Ibn Arabi presents two different interpretations of this verse.  The first portrays the heart (Jesus) and the spiritual powers (the disciples) in conflict with the psychic powers.  Jesus is delivered by God from the scheming of these evil powers, and raised up to the heaven of the spirit in the proximity of God.  This is symbolic exegesis meant to apply to the Sufi disciple in his struggle with the tendencies of his own soul and its temptations.  The second interpretation, which Ibn Arabi calls “exegesis which does not apply” to the elements of the story of Jesus.  “””They [the jews] plotted by sending someone to kill Jesus.  But God made a physical image resembling the true likeness of Jesus the Spirit of God to appear to them.  They mistook this image for Jesus and killed and crucified it.  God raised Jesus up to the fourth heaven because his spirit is an effulgence of the spirituality of the sun.  In their ignorance, the Jews did not know that it is impossible to skill the Spirit of God””””

Thus according to Ibn Arabi, it was not Jesus or his substitute who suffered death on the cross, but a phantom image which God created expressly for that purpose.  Ibn Arabi is the only commentator, to my knowledge, who adopts such a clearly docetic theology of the Cross.  He continues:

“””””””When Jesus became certain of his situation before his assumption, he said to his companions, ‘I am going to my father’ [cf. Jn. 20:17].  This means ‘I will be purified of this world of abomination, and will attain to the Holy Spirit the giver of forms, the source of emanation of spirits and perfections, the guardian spirit of the soul and its sustainer.  I shall assist you with its abundant power’.  It was then that Jesus’ call to God was not heeded, nor was his example emulated.  The disciples asked, ‘How can this be when you are not with us?  Even though you are now among us, still our call is not heeded.’  He answered, ‘The sign of my assistance to you shall be that people will accept your call after I am gone.’  When Jesus was taken up to heaven, his disciples did not call anyone to God, but that he answered their call.  People accepted them, their word became uppermost, and their faith was spread in all the countries of the earth.  Yet Jesus did not attain to the seventh heaven to which Muhammad was lifted and which is called sidrat al mutaha {The Lot tree  of the outermost boundary; cf. Q. 53:13-14], that is, the ultimate station of perfection, nor did he attain to the station of love [i.e., the station of Muhammad who is called habib, or beloved of God].  It will, therefore, be necessary for him to descend once more to earth in a physical form and follow the Muhammadan dispensation in order for him to attain to its station” [Ibn Arabi, I, pp. 190-191].