I say, and with God's success: The discussion about feelings and taking them into account in actions and behaviors is long and intricate as it relates to all our words and deeds. Here, we will limit ourselves to a general reference to them, and specifically to one of them that occurs during meetings and encounters, which is the smile; for the Prophet (peace be upon him) considered it one of the doors to earning reward and merit, as he said: "Your smile in the face of your brother is charity," as mentioned in Sunan al-Tirmidhi (6: 44) and Sahih Ibn Hibban (2: 286). Its meaning is that showing him cheerfulness and joy when you meet him earns you a reward just like giving charity, as stated in Buraqat Mahmoudiya (5: 77). What is striking is that some religious people overlook this hadith despite their strong commitment to following the Sunnah of the Messenger of God (peace be upon him). This is a practical Sunnah that no Muslim can do without; it should not be neglected, nor should it be replaced by a frown and a scowl, for this is not part of the religion at all; for one of the signs of faith is to meet people with a cheerful and bright face, due to its positive effect on souls, their comfort, satisfaction, love, and harmony. Listen to the advice of the great scholar Ibn Uyayna (may Allah be pleased with him) as he says: "Cheerfulness is a trap for affection, and kindness is something simple: a cheerful face and gentle words." This is a response to the scholar who turns his cheek away from people as if he is avoiding them, and to the worshiper who frowns as if he is too good for people, finding them repulsive or angry with them, as mentioned in Fayd al-Qadeer (3: 297). This scholar and worshiper thought, out of arrogance, that they were in a higher state than others and a superior rank due to their knowledge and worship, so they became haughty and looked down on others in a contemptuous and disdainful manner, to the point that they would not smile at them, but rather scowl at their faces, which would be marked with gloom and anger that became inseparable from them. In such cases, Imam al-Ghazali (may Allah be pleased with him) says: "The poor man does not know that piety is not in the forehead until he becomes angry, nor in the face until he turns away, nor in the cheek until he turns it away, nor in the back until he bends, nor in humility until he submits; rather, piety is in the heart," as mentioned in Buraqat Mahmoudiya (5: 77). The loss of this good quality from the morals of believers is due to a darkness in the heart of those who have not been raised by the righteous scholars who followed the path of the people of spirituality and education among the people of the Sunnah. Some of the knowledgeable said: "Cheerfulness and joy are among the effects of the lights of the heart: {On that Day, some faces will be bright, laughing and rejoicing} (Abasa: 39). Thus, deviation from the path is what generates this, otherwise it is impossible for true faith and adherence to the path of the Prophet (peace be upon him) to prevent smiling and cheerfulness. Here is the best of creation, our master Muhammad (peace be upon him), whose state was never devoid of a smile for those he met. Jarir (may Allah be pleased with him) said: "The Messenger of Allah (peace be upon him) never saw me except that he smiled," in Sahih al-Bukhari (3: 1104) and Sahih Muslim (4: 1925). Rather, he commands and encourages it, saying: "Do not belittle any good deed, and if you cannot find anything, then let your face be cheerful towards people," in Sahih Ibn Hibban (2: 214). From these hadiths and others, scholars understood that one of the best morals is to bring joy to the hearts of others by meeting them with a cheerful face. Ibn al-Mubarak (may Allah be pleased with him) described good character as: "A cheerful face, giving kindness, and refraining from harm," in Sunan al-Tirmidhi (4: 363). The effect of this character extends to the soul of its possessor by increasing his beauty and perfection, unlike anger and scowling, which increase ugliness and gloom. Abu Zayd al-Ansari (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) said to me: "Come closer to me," then he rubbed his hand over my head and beard, and then said: "O Allah, beautify him and maintain his beauty." He said: "He reached over a hundred years and there was no white hair in his head or beard except for a few strands, and he had a cheerful face and did not frown until he died," in Musnad Ahmad (35: 40). Al-Arna’ut said: Its chain of narration is strong according to the conditions of Muslim. Here is a nice benefit in the difference between smiling, laughing, and guffawing: The limit of guffawing is that it should be audible to him and to his neighbors, whether his teeth are visible or not, and its ruling is that it is ugly and a shameful act. The limit of laughing is that it should be audible to him but not to his neighbors, and its ruling is that it is permissible without exaggeration, or that it becomes excessive. It has been established that he (peace be upon him) laughed until his molars were visible in several instances; see: Sahih al-Bukhari (5: 2389) and Sahih Muslim (1: 173). The limit of smiling is that it should not be audible at all, and its ruling is that it is permissible; as it was narrated from Jabir ibn Samurah (may Allah be pleased with him): "The Messenger of Allah (peace be upon him) did not laugh except in a smile," in Sunan al-Tirmidhi (5: 603), which he graded as good, and in Al-Mustadrak (1: 662), as in Al-Hassasah (pp. 95-100). Al-Hafiz al-Dhahabi commented in Siyar A'lam al-Nubala (10: 140-141) on what Ibn al-Nu'man said: "I have not seen anyone more devoted than Yahya ibn Hamad, and I think he did not laugh," that a little laughter and smiling is better, and that the absence of it among the scholars of knowledge falls into two categories: One is praiseworthy for one who leaves it out of etiquette and fear of Allah (the Exalted), and sorrow for his poor self. The second is blameworthy for one who does it out of foolishness, arrogance, and pretense, as one who laughs excessively is looked down upon. There is no doubt that laughing in youth is lighter and more excusable than in old age. As for smiling and a cheerful face, they are superior to all of that. The Prophet (peace be upon him) said: "Your smile in the face of your brother is charity," and Jarir said: "The Messenger of Allah (peace be upon him) never saw me except that he smiled." This is the character of Islam; the highest ranks are for those who weep at night and smile during the day. He (peace be upon him) said: "You cannot encompass people with your wealth, so let your cheerful face encompass them," in Al-Mustadrak (2: 212), which was authenticated, and Musnad Abu Ya'la (11: 428), and Shua'b al-Iman (6: 254). There remains something here: One who is cheerful and smiling should limit that and blame himself so that people do not reject him, and one who is frowning and withdrawn should smile, improve his character, and despise himself for his bad character. Any deviation from moderation is blameworthy, and the soul must strive and be disciplined. This statement from al-Dhahabi is extremely kind and wonderful in its moderation and balance for the people of Islam. It is explicit and clear in the necessity of striving against the soul and educating it to avoid a scowling face; for in smiling and cheerfulness lies good character and its sweetness, bringing joy and happiness to the heart of its possessor, and warding off worries and sorrows. In Ma'a al-Mu'allimeen (pp. 97-100): "Umar ibn Abdul Aziz (may Allah be pleased with him) used to recite these verses: "Greet everyone you meet with cheerfulness, And meet them with a bright face. You will reap from them the fruits Of good taste and sweet flavor. And avoid arrogance and frowning towards people, For frowning is the head of foolishness. Whenever you wish to be hostile, you may Find a friend, and friendship may become dear." As mentioned in Al-Kitab al-Jami' (2: 594). Abu Ja'far al-Mansur said: "If you want to be praised beautifully by people without any reward, greet them with a good smile," as mentioned in 'Ayn al-Adab wa al-Siyasah (p. 154). It was said to al-'Atabi: "You greet all people with cheerfulness!" He said: "It dispels malice with the least effort, and earns friends with the least expenditure," as mentioned in Bahjat al-Majalis (2: 665). Muhammad ibn Hazm said: "No one has earned praise like those who greet with cheerfulness and a bright face," as mentioned in Bahjat al-Majalis (2: 298). Another said: "Cheerfulness earns its people True affection and love, While arrogance invites To blame and reproach." As mentioned in 'Ayn al-Adab wa al-Siyasah (p. 153). Ibn Aqil al-Hanbali said: "Cheerfulness is a companion to minds, and a cause for acceptance, while frowning is its opposite," as mentioned in Al-Funun by Ibn Aqil (2: 635). Thus, smiling is one of the languages of the body that Allah (the Exalted) has granted to humanity. It is a means of non-verbal communication among human beings. It is a shortcut to winning hearts, a key to guiding many, and a door that leads to souls. It is a lively means of expressing what is on a person's mind towards his Muslim brother. It is a powerful weapon used since childhood to approach, guide, and befriend others. It is a sincere expression and a charm of beauty and a ray of hope that distinguishes humans from other living beings, adding to their faces the peak of comfort, the height of joy, and the ultimate openness. It is the effective balm and beneficial medicine in soothing the soul, dispelling pains, and alleviating sorrows for the Muslim... as mentioned in the Encyclopedia of Defending the Prophet (peace be upon him) (2: 201). And Allah knows best.