And the moment itself, in the tradition

For the two seconds before the shout, the tradition has something, and it is not what people usually quote. The single most circulated text on anger in Muslim material is graded weak, so it is not used here. What is sound is the following.

The strong one is not the one who overpowers people, it is the one who controls himself when he is angry. A man asked for advice and was told, do not become angry, repeatedly, and the repetition is the content. And kindness does not enter a thing without adorning it.

Alongside those, two verses and one warning about how to read the second. Had you been harsh and hard hearted they would have scattered from around you: that is a conditional about what harshness would have cost a relationship, which is this course's claim across years, and its addressee is the Prophet and the people around him rather than a parent and a child. And when Musa and Harun were sent to Pharaoh, who had exceeded all bounds, the instruction that went with the sending was to speak to him gently. Both halves of that are below, because with only the second one the argument is invisible.

al-Ghazali separates the two jobs that this lesson separates. Everything earlier in the lesson is about draining the causes so that the thing does not flare. For the flare itself he says, at section 27312 of the Ihya', in Arabic only:

فإذا جرى سبب هيجه فعنده يجب التثبت حتى لا يضطر صاحبه إلى العمل به على الوجه المذموم وإنما يعالج الغضب عند هيجانه بمعجون العلم والعمل

Our rendering, and it is a rendering: when a cause arises that stirs it up, then at that moment holding still becomes obligatory, so that the one it is in is not driven to act on it in the blameworthy way; and anger at its flaring is treated only with a compound of knowledge and action.

A compound of knowledge and action is what this course is handing you. A reason, and a thing to do. Neither of them works on its own.