First question is, is it correct to have a belief that a certain learned elder is capable of knowing while in the grave that fighting and quarreling are taken place in such and such a place and so and so are included in it and also for that elder to visit that place physically and return after explaining them? Second question is that what is the ruling about a person who believes this incident and writes in his books, events like this? Please reply with proofs from Qur'an and Hadees.
Common concept and the order is that a person is given life for the second time only when all the dead are raised and given life on the resurrection day, but there are many examples found in Qur’an e Kareem and Ahadees e Mubaraka where this common rule is deviated and Allah Tabarak wa Ta’ala through His mighty power and as a supernatural event, had given life to some dead, as in the case of Hadhrath Uzair Alaihis Salaam and his ass, who were given life after one hundred years etc. Or, giving life to a dead body by a Nabi as a miracle (Mu’jiza), which is also supernatural and an act of Allah Ta’ala. In the like manner according to Ahl e Sunnath wal Jama’ath, Karaamath (Acts performed beyond the laws of nature by the pious saints of Allah) too is true and they are supernatural events which just outline the mighty power of Allah. Therefore if Allah Rabbul Izzat transforms a saint to his original or similar body and gives him temporary life and in the meantime if he settles a dispute too, this too is a manifestation of the power of Allah Ta’ala and there is nothing to be disputed over it. But it is not correct to have the same concept about all the saints, that whenever they want they can reincarnate themselves and also to attribute the same, to the own act of the saint himself. In the contrary this is an esteemed respect and an elevated position given by Allah Tabarak wa Tha’ala due to which once in a way such acts are performed deviating from the common law of nature with the intention, authority and the power of Allah, the Almighty. Therefore one should avoid finding fault with a person unnecessarily in Shari’a and also it is incumbent to refrain from criticizing the genuine saints of Allah.
Allah knows best.