Tafsir of Fussilat 41:36

"And if there comes to you from Satan an incitement..." (36)

The nazgh (incitement) is the nakhs (prodding)—which is the touching with the tip of a rod or a finger with painful force—metaphorically used here for the whisper that prompts one toward evil. He is called a nazigh (inciter) by way of hyperbole, following the pattern of "his grandfather is [the] grandfather [of grandfathers]." Therefore, "from" (min) in this context is ibtida’iyyah (denoting the origin). It is also possible that "inciter" is intended in the sense that the masdar (verbal noun) is treated as an active participle, serving as an attribute for Satan, in which case "from" is bayaniyyah (explanatory), and the prepositional phrase occupies the position of a circumstantial qualifier (hal), or it remains ibtida’iyyah but by way of abstraction (tajreed). It has also been suggested that "inciter" refers to the whisper of Satan itself, while in is conditional and ma is an intensive particle; meaning: "And if Satan incites you and diverts you from that which you have been commanded—namely, responding with that which is better—then seek refuge in Allah from his evil, and do not obey him. Indeed, He, Mighty and Majestic, is the Hearing," so He, Glorified, hears your seeking of refuge; "the Knowing," so He, Majestic is His glory, knows your intention and your righteousness.

It has been said: He is the Hearing of the speech of the one who harmed you, and the Knowing of his action, so He will take vengeance upon him on your behalf, sparing you the need for vengeance. It has also been said: He is the Knowing of the incitement of Satan. In characterizing the abandonment of "responding with that which is better" as an effect of the incitements of Satan, there is a heightened warning and repulsion against it. Perhaps this address is a case of "I mean you, but I want my neighbor to hear."

It is permissible that "Satan" carries a meaning that encompasses the devil of mankind, for among them are those who divert one from responding with what is better, saying: "He is your enemy, for he has done to you such-and-such, so seize the opportunity against him and take your revenge so that you may appear great in his eyes and the eyes of the people, lest you be thought of as weak, lacking in ambition, or indifferent," and other such "perfections" which may never even cross the mind of a devil of the jinn. We seek refuge in Allah, the Hearing, the Knowing, from every devil.

Abd al-Rahman ibn Zayd interpreted nazgh as anger, and he used this verse as evidence for the recommendation of seeking refuge in Allah when [anger] occurs. Al-Hakim narrated from Sulayman ibn Surad, who said: "Two men were insulting each other in the presence of the Prophet (may Allah grant him peace and honor), and the anger of one of them became intense. The Prophet (peace and blessings be upon him) said: 'I know a word that, if he were to say it, his anger would depart: A’udhu billahi min al-shaytan al-rajim (I seek refuge in Allah from the accursed Satan).' The man said: 'Do you think I am crazy?'" Then the Messenger of Allah (may Allah grant him peace and honor) recited: "And if there comes to you from Satan an incitement, then seek refuge in Allah."

Perhaps anger is one of the effects of that whispering.