It is written in Malfūẓāt A‘lā Ḥaḍrat:
Question: Huḍūr, do the Awliyā’ have the ability to be present in multiple places at one time?
Answer [by Aḥmad Riḍā Khān Barelwī]: If they want, they can accept 10,000 invitations from 10,000 cities at one time!
Question: Huḍūr, we get the impression from this that the “bodily images” (ajsām mithāliyyah) from the “world of images” (‘ālam al-mithāl) are subject to the Awliyā’, thus one individual is seen in multiple places at one time. If this is so, a doubt arises on this, that the image is other than the thing. The existence of the images is not the existence of the thing. So the existence of those bodies will not be regarded as the existence of that body?
Answer [by Aḥmad Riḍā Khān Barelwī]: Even if they are images, they are [images] of the body [only]. His pure soul, being connected to all of these bodies, has powers of discretion. Thus, via the spirit and reality, that one being, is present in all places. This too is according to a surface understanding. Otherwise, it [states] in Sab‘ Sanābil Sharīf that Ḥaḍrat Sayyidī Fatḥ Muḥammad (his soul be sactified) wrote about attending ten gatherings, and upon this, someone asked: “Ḥaḍrat, you have agreed to be present at ten places at one time, how can this be?” The shaykh said: “Krishna/Kanhaiya was a disbeliever and was present at one time in several hundred places; if Fatḥ Muḥammad is present at one time in several places, what is strange about that?” (Sab‘ Sanābil)
Saying this, [Aḥmad Riḍā Khān Barelwī] mentioned: Do you think that Shaykh was present at one place and images at other places? Absolutely not! In fact, the Shaykh himself was present at all places. The inner realities are beyond the surface understanding. (Malfūẓāt A‘lā Ḥaḍrat, p176-7)