Ibn Ajiba's The Book of Ascension to the Essential Truths of Sufism
Integrity (istiqama) is to put into practice what we know of the words, deeds, states, and virtues of the Prophet, without going to excess, falling short, following every suggestion of the imagination, departing from the prescriptions of the law, or putting ourselves outside accepted norms. It is also to keep ourselves near God with true sincerity in all situations.
Integrity in speech means not to backbite; in practice, it means not to innovate; and in our general condition, it means not to depart from what the revealed law enjoins.
For the generality, integrity is to follow the [formal] sunna. For the elect, it is to realize in one’s own character the virtues of the Prophet . For the elect of the elect, it is to realize in one’s own character the attributes of the All-Merciful by being immersed in His very presence.
Based on the root q-w-m, “to stand, maintain, or establish,” this word is in adjectival form, mustaqim, “straight or upright” occurs nearly 40 times in the Quran, first in Surat al-Fatiha. Al-Qayyum, the One who maintains all, is one of the ninety-nine names of God.
From Appendix II in Ibn Ajiba's The Book of Ascension to the Essential Truths of Sufism
Commenting on the 179th aphorism of the Hikam-”It may be that a miracle (karama) is given to someone who has not been given integrity (istiqama)” —he wrote:
Shaykh Abu l-Abbas al-Mursi said:
It does not matter that someone can ‘fold up’ (tatwi) [distances upon] earth so that, suddenly, there he is in Mecca or some other distant place, What matters is that he can fold up’ his egoism so that, suddenly, there he is in the presence of his Lord!”
Indeed, the real miracle is integrity in your faith and to attain complete certitude. As for paranormal powers, however, if the person who has them also has inward and outward integrity, then he is worthy of esteem, and such powers only testify to the perfection of his state. But if they are not accompanied by integrity, they have no real meaning. Indeed, for most of the people of the inward, miracles are inward: to have the veil removed [between them and God]; to be increased in faith; to be granted the gnosis which comes from contemplation and vision.
Similarly, the punishment which befalls those who would seek to harm [God’s saints] is usually something inward and even unperceived: hardness of heart, falling ever deeper into sin, becoming heedless of God, and being distant from His presence. Such punishments are undoubtedly worse than any physical affliction.
Iqaz al-himam, p. 255.