Clarification that the smiling mentioned in the hadith: (Even if you meet your brother with a cheerful face) is specific to the same gender, i.e., "a man with a man and a woman with a woman"

The Shaykh : However, it is necessary to mention on this occasion that this kindness mentioned by the Messenger (peace and blessings be upon him) in this hadith is by way of example, namely his saying: and that was explained by the other hadith: .
We must note here that this command should be restricted to the same gender, meaning that a man meets his male brother with a cheerful and smiling face as we mentioned, and likewise a woman meets her female sister with a cheerful and smiling face.
But it is not permissible to practice this sunnah (recommended practice) between the two genders, and in reality, this is something in which people have suffered from negligence or laxity in observing this distinction that we have pointed out. Most Muslims today, men and women, have fallen into this, and women have exceeded men in this regard. For we often hear a woman intentionally smiling, or even laughing, or even giggling while talking to a man. This is certainly not of kindness in any way, but rather it is of what is wrong, which we can consider a type of zina (unlawful sexual intercourse), as he (peace and blessings be upon him) said in the authentic hadith: . The Messenger (may Allah’s prayers and peace be upon him) mentioned these types of zina only because they are preliminaries to the major sin, and he pointed to that at the end of that hadith by saying: .
In this hadith, the means that may lead to a bad outcome, and whose outcome is deviation, corruption, and open sinfulness, are forbidden. The Messenger (peace and blessings be upon him) mentioned these types in this hadith not by way of restriction, meaning that these means are not the only means that are forbidden for fear that they will lead their owner to the major sin, but rather the Messenger (peace and blessings be upon him) mentioned these types of means by way of example, not by way of limitation.
And from the understanding of this hadith, both in its text and by deduction, Shawqi, a famous Egyptian poet, took his saying:
"A glance, then a smile, then a greeting *** then speech, then an appointment, then a meeting"
Here he used a word that was not mentioned in this hadith, where he said: "A glance, then a smile." It was not mentioned in the previous hadith: to the end. The Messenger (peace and blessings be upon him) did not mention the glance, nor did he mention the smile. The reason is what I hinted at earlier, that the types mentioned by the Messenger (peace and blessings be upon him) in the hadith were not mentioned by way of restriction, but by way of example. Otherwise, Shawqi’s saying: "A glance" is supported by his (peace and blessings be upon him) saying: . And in another hadith, the Messenger (peace and blessings be upon him) was asked about the sudden glance, meaning a man’s gaze falls on the features of a woman, and vice versa, a woman’s gaze falls on the beauty of a man. He (peace and blessings be upon him) said: . The first glance is for you, and the second is upon you. The first glance is the sudden one; if the looker continues with it, it becomes a second glance because he did not avert it. And from here Shawqi said what he said:
"A glance, then a smile, then a greeting *** then speech, then an appointment, then a meeting"
The point is that this charity mentioned by the Messenger (peace and blessings be upon him) in this hadith is also by way of example, not limitation, namely his saying: . It is specific to the same gender with the same gender, not the same gender with the opposite gender, for fear that it may be a key to evil. This is a reminder, and the reminder benefits the believers.