Hubb-i ṣāliḥīn (loving the righteous): My brother, know that the signs of loving the righteous are as follows: to cling to their love with the uprightness of your qalb (the heart), the soundness of your deeds, truthfulness in speech, and the beauty of your inner world regarding both the dunya (this world) and the ākhira (the hereafter), just as is found in the righteous themselves. This practice helps you to realize your claim of loving them and following their sunnah. When these deeds are truly realized in you as they are in them, and when they emanate from you, you become a sincere person in loving the righteous and in following their path beautifully.
If your actions deviate from aligning with the path they are upon, and you oppose their deeds while claiming to love them, you are inclined to follow your own hawa (whim). If you live a life distant from their states and actions, you are not truthful in your claim. Do not combine, within yourself, opposition to their path with the claim of being on their path. When you do so, ignorance and falsehood become certain in you. Thus, you become subject to the wrath of the Latīf (the Subtle) and the Khabīr (the All-Aware, i.e., Allah). However, to take a step by confession and istighfār (seeking forgiveness) is better, and it more closely resembles the attitude of one who possesses this attribute in maʿrifat-i Ḥaqq (experiential knowledge of the Real). (Ādāb, 58)
Hujb-i ināyat (the veil of grace): The hujb-i ināyat (veil of grace) is a veil of fināyat (annihilation), and it is a veil of compassion for the people against their destruction. The eyes of the people cannot perceive these veils that prevent the burning by the awe of the Divine Face. The reason for this is that Allah has placed claims among the people. Since their eyes are characterized by wujūd (existence) after ʿadam (non-existence), this wujūd, which is preferred by Allah, the Wājib al-Wujūd (the Necessarily Existent), cannot be denied by anyone. Even if their meanings change with names such as nature, time, or cause, He is still He.
They saw that even if these (things) are acquired later, they too have wujūd. Yet He is their ḥaqīqa (inner reality). Their eyes, however, see this mustafād (acquired) wujūd as existent. These are the very veils between Allah and the creation.
If these were to be unveiled to all people in general, as they are to some of His servants in particular, then the nūr (light) of His Essence, also called the heybet (awe) of His Face, would burn the eyes of all existent beings capable of perception, that is, the eyes of all beings other than the Ḥaqq (the Real) whom He perceives. Thus, all the claims that affirm Him would also vanish. It would then become manifest that He is the Ḥaqq and that there is nothing besides Him. This vanishing is called burning because He created them as nūr (lights). Indeed, for them, nūr is burning. (Futūḥāt, III, 208)