While I was sitting in the company of the Prophet, two men abused each other and the face of one of them became red with anger, and his jugular veins swelled (i.e. he became furious). On that the Prophet said, "I know a word, the saying of which will cause him to relax, if he does say it. If he says: 'I seek Refuge with Allah from Satan.' then all is anger will go away." Some body said to him, "The Prophet has said, 'Seek refuge with Allah from Satan."' The angry man said, "Am I mad?"
Beginning of Creation - Sahih al-Bukhari 3282
This narration from the Sahih al-Bukhari collection provides profound insight into the Islamic approach to anger management and spiritual self-regulation.
The Nature of Anger and Its Spiritual Cure
The Prophet Muhammad (peace be upon him) identified anger as a state influenced by Satanic whispers. When a person becomes angry, their physical transformation - the reddening face and swelling veins - indicates the disturbance of their natural state.
The prescribed remedy, "A'udhu billahi min ash-shaytan ir-rajim" (I seek refuge with Allah from Satan), serves as both a spiritual protection and psychological intervention. This invocation recognizes the external influence of evil and calls upon divine assistance to restore equilibrium.
Scholarly Commentary on the Angry Man's Response
The man's retort "Am I mad?" demonstrates the very blindness that anger produces. In his agitated state, he failed to recognize the wisdom behind the Prophet's advice, instead interpreting it as an insult to his sanity.
Classical scholars note that this reaction exemplifies how anger clouds judgment and prevents rational acceptance of beneficial counsel. The true madness lies not in seeking refuge with Allah, but in allowing anger to dominate one's faculties.
Practical Application in Daily Life
This teaching establishes a practical methodology for Muslims encountering anger: immediately recognize the satanic influence, verbally seek Allah's protection, and consciously disengage from the emotional turbulence.
The effectiveness of this practice lies in its dual action - it simultaneously acknowledges the spiritual dimension of emotional states while providing a concrete behavioral intervention to regain self-control.