The stories of the Awliya being challenged by the academic scholars (and defeating them) are abound in the texts and talks of the Tariqats. I will be presenting them here in a series.

This example was taken from Rashahat al Ain al-Haya : Published by Al-Baz, translated by Muhtar Holland
——-

The venerable Khwaja Muhammad Parsa was so deeply committed to ecstasy
and spiritual immersion that the following incident occurred one day:
The venerable Khwaja Baha ad-Din was passing by the corner of a
garden, when he caught sight of Khwaja Muhammad Parsa, who was there
at the edge of the pond, outwardly quite unconscious. He was sitting
at the edge of the pond, dangling his feet in the water, in the state
of profound contemplation. He had transcended himself and forgotten
his worldly existence. On witnessing this spectacle, the venerable
Khwaja is so moved that he immediately strips off his clothes, steps
into the pond, rubs his blessed cheeks on Khwaja Muhammad Parsa’s
feet, and appeals to the Lord of Truth, saying: “O my Allah, have
mercy upon me in honor of these feet!”

To have reached this station, the venerable Khwaja Muhammad Parsa
could hardly have worked at anything other than the work he would
perform in his last breath.

The venerable Khwaja Muhammad Parsa’s degree is above and beyond
description in terms of charismatic and supernatural exploits.
Nevertheless, one must make so bold as to display one or two of his
marvels, learned from the great saints of this blessed spiritual chain:

The venerable Khwaja Muhammad Parsa devoted especially great effort to
concealing his charismatic exploits. Sometimes, however, without his
volition and choice, he happened to reveal a glimpse of those
charismatic exploits. On one occasion, for instance, in order to
explain the real meaning of the Prophetic tradition [hadis], and to
ensure the triumph of the people of the heart, he was obliged to
display his charismatic powers. Shaikh Shams ad-Din Muhammad ibn
Muhammad al-Jazri, one of the traditional scholars, had come to
Samarqand in the time of Mirza Ulugh Bey. He was engaged in the task
of confirming and verifying the chains of transmission cited by the
traditional experts of Transoxania. They defamed Khwaja Muhammad Parsa
to this individual, saying: “Khwaja Muhammad Parsa relates very many
Prophetic traditions in Bukhara, without ensuring the authenticity of
their chains of transmission. It is appropriate for you to subject
these traditions to close scrutiny.”

On hearing this, the traditional scholar applied to Mirza Ulugh Bey,
requesting him to have Muhammad Parsa brought to Samarqand. Ulugh Bey
sent an official to Bukhara and summoned Khwaja Muhammad Parsa, who
set out for Samarqand without dispute. In Samarqand, the resident
Shaikh al-Islam was a person well-versed in advanced religious
knowledge and Prophetic tradition. He convened a meeting, brought
Khwaja Muhammad Parsa before him, and asked him to relate a Prophetic
tradition. The venerable Khwaja duly narrated the tradition. This was
the response of the traditional scholar: “There is no doubt about the
truth [of the content] of this Prophetic tradition, but this tradition
does not exist to my knowledge, and in my opinion it is not
established as authentic.”

Those present at the meeting grinned at this response, and they
exchanged winks with one another, simply delighted with the difficult
situation into which, they supposed, the venerable Khwaja Muhammad
Parsa had fallen. The Khwaja narrated the same tradition, citing
different authorities and a different line of transmission, only to
receive the same response: “Certainly a correct tradition, but not
established in my opinion!”

The venerable Khwaja Muhammad Parsa realized that, whatever authority
he cited, by whatever line of transmission, he would receive the
answer: “Unknown, as far as I am concerned!” He suddenly became
inspired, fell silent for a moment, and concentrated his attention.
Then he suddenly raised his head and addressed the traditional
scholar, saying: “Among the books of Prophetic tradition, do you
consider the authority of so-and-so regarding such-and-such to be valid?”

The Shaikh exclaimed: “Definitely! Since his chains of transmission
are complete, his authority is valid and reliable. Not one of the
traditional scholars has any doubt on this score. If your narration
had been based on such a support, we would have had nothing more to say.”

“In that case,” said the venerable Khwaja, “send a man to the home of
Shaikh al-Islam Isam ad-Din, who is in your midst! Let him enter the
library and collect a particular book. He will find it on a certain
shelf, beneath a certain volume, of this size and shape, and with a
binding of this color. On a certain page of this book, this Prophetic
tradition is recorded in exact detail, and with the chains of
transmission that we have cited.”

Everyone stayed frozen stiff. Not even the Shaikh al-Islam, Khwaja
Isam ad-Din, had any knowledge that such a book existed in his
library. Besides, as far as anyone knew, the venerable Khwaja Muhammad
Parsa had never entered this house and its library.

They promptly dispatched a swift-footed man to the home of the Shaikh
al-Islam, where he found the book in the place described, and brought
it back with him. The Prophetic tradition was indeed recorded on the
specified page, with the chains of transmission cited by the venerable
Khwaja, with exactly the same wording, with neither subtraction nor
addition. The general bewilderment increased to the point of utter
amazement. As for the astonishment experienced by Khwaja Isam ad-Din,
its intensity left the state of everyone else in the shade. “How
could it be,” he exclaimed, “that such a book would be in my library
without my knowledge?”

When Mirza Ulugh Bey received news of the charismatic marvel, he
regretted having brought the venerable Khwaja away from Bukhara, and
having inflicted such trouble upon him. The incident was broadcast in
every direction, and the fame of the Khwaja Muhammad Parsa immediately
reached its ultimate degree.

(Beads of Dew from the Source of Life, tr. M. Holland)