From Violence to Transformation in Buddhism and Islam

In Buddhism, the story of Angulimāla shows how a person can move from extreme violence to inner peace. His story is prominently featured in the Pali Canon (Majjhima Nikaya 86: Aṅgulimāla Sutta), and other Buddhist texts. Angulimāla was once known as Ahimsaka, meaning “harmless.” He was a good student, but due to manipulation and wrong guidance, he became a dangerous killer. He murdered many people and wore their thumbs as a garland, which gave him the name Angulimāla. Angulimāla had killed 999 people and needed one more thumb to complete his garland. Upon trying to kill the Buddha, he was moved by the Buddha’s calmness, took refuge with the Buddha, and became a monk.

Angulimāla’s life changed when he met the Buddha. When Angulimāla tried to chase him, he could not catch him, even though the Buddha was walking calmly. Finally, he shouted for the Buddha to stop. The Buddha replied, “I have stopped; you have not stopped.” This statement revealed that while the Buddha had stopped all violence, Angulimāla was still trapped in it. Aṅgulimāla Sutta narrates:

Angulimāla: “While walking, contemplative, you say, 'I have stopped.' But when I have stopped you say I haven't. I ask you the meaning of this: ‘How have you stopped? How haven't I?’" The Buddha: “I have stopped, Angulimāla, once and for all, having cast off violence toward all living beings. You, though, are unrestrained toward beings. That's how I've stopped and you haven't.”

At that moment, Angulimāla understood his condition. He felt deep regret and decided to change his life. He gave up violence and became a monk. This transformation reflects a central Buddhist teaching found in the Dhammapada (verse 183):

Sabbapapassa akaranam ku salassa upasampada sacittapariyodapanam etam buddhana sasanam.

Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas.

However, Angulimāla’s transformation did not remove the consequences of his past. People still feared him and even attacked him. He accepted this suffering patiently, understanding that it was the result of his past actions (kamma). This reflects another teaching, Dhammapada (verse 127):

Na antalikkhe na samuddamajihe na pabbatanam vivaram pavissa na vijjati so jagatippadeso yatthatthito mucceyya papakamma.

Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one may escape from the consequences of an evil deed.

Through discipline, meditation, and wisdom, he eventually reached enlightenment (nibbāna). His story also reflects the power of mental transformation, as stated in Dhammapada (verse 5):

Na hi verena verani sammantidha kudacanam averena ca sammanti esa dhammo sanantano

Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

This story shows that in Buddhism, transformation comes through self-awareness, wisdom, and inner change.

The Story of the Repentant Killer

In Islam, there is a well-known story about a man who killed ninety-nine people. He wanted to know if he could be forgiven. He first went to a religious man, who told him that there was no forgiveness for him. In anger, the man killed him as well, making the number one hundred.

Still searching for hope, he went to a knowledgeable scholar. This time, he received a very different answer. The scholar told him that nothing can stop a person from repentance (tawba). This reflects the Qur’anic teaching (Qur’an 39:53):

قُلْ يَـٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ 

Say, O Prophet, that Allah says, “O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.”

The scholar advised him to leave his bad environment and go to a place where people worship God. The man sincerely decided to change and began his journey. However, he died on the way. According to the narration in Sahih Muslim, angels argued about whether he should be punished or forgiven. In the end, it was decided that because he was moving toward goodness, God forgave him.

This story highlights the importance of intention. It is mentioned in the Hadith book of Sahih al-Bukhari and Muslim, where the Prophet Muhammad (PBUH) said:

إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى

Actions are judged by niyyāt (intentions), so each man will have what he intended.

It also reflects the vast mercy of God, as mentioned in another Hadith Qudsi in the book of Sahih al- Muslim and Sahih al-Bukhari, where Allah says:

إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي

My mercy prevails over My wrath.

This story teaches that no matter how great the sin, sincere repentance (tawbah) can lead to God’s mercy.

The Possibility of Change

Both stories strongly reject the idea that a person is permanently defined by their past. In Buddhism, Angulimāla becomes a peaceful monk after being a killer. In Islam, the man who killed one hundred people is forgiven because of his sincere repentance. This reflects a shared moral vision. In Buddhism, transformation is possible and that expressed as Dhammapada (verse 165), which says:

Attana hi katam pipam attana samkilissati attana akatam papam attanava visujjhati suddhi asuddhi paccattam nanno annanam visodhaye

By oneself indeed is evil done and by oneself is one defiled; by oneself is evil not done and by oneself is one purified. Purity and impurity depend entirely on oneself; no one can purify another.

In Islam, the Prophet (PBUH) said (Sunan Ibn Majah 4250):

التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَ ذَنْبَ لَهُ 

The one who repents from sin is like one who has no sin.

This teaches that change is always possible.

Responsibility and Consequences

Even though both stories talk about forgiveness and change, they do not ignore responsibility. In Buddhism, Angulimāla still suffers because of his past actions. This reflects the law of kamma. In Islam, although the man is forgiven, the Qur’an reminds (Qur’an 99:7-8):

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًۭا يَرَهُۥ

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍۢ شَرًّۭا يَرَهُۥ 

So, whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.

This shows that actions matter and are taken seriously in both traditions.

The Role of Guidance

In both stories, change happens because of guidance. Angulimāla meets the Buddha, who helps him understand the truth. The killer in Islam meets a wise scholar, who gives him hope and direction. This reflects the importance of wisdom. It is mentioned in Dhammapada (verse 78) where the Buddha said:

Na bhaje papake mitte na bhaje purisadhame bhajetha mitte kalyane bhajetha purisuttame.

One should not associate with bad friends, nor with the vile. One should associate with good friends, and with those who are noble.

Similarly, in Islam, the Prophet (PBUH) said (Abu Dawud):

الرجل على دين خليله، فلينظر أحدكم من يخالل‏

Man follows his friend's religion; you should be careful who you take for friends.

This shows that guidance and good company are essential for transformation.

Inner Change and Outer Action

Both stories show that true transformation is not just about stopping bad actions. It requires deep inner change. In Buddhism, the focus is on purifying the mind. The first verse of Dhammapada says:

Manopubbangama dhamma manosettha manomaya manasa ce padutthena bhasati va karoti va tato nam dukkhamanveti cakkamva vahato padam

All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made.

In Islam, both inner and outer change are required. The Qur’an says (13:11):

إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ

Indeed, Allah will not change the condition of a people until they change what is in themselves.

Thus, transformation involves both inner intention and outward action.

Rethinking Crime and Punishment

In today’s world, criminals are often seen as people who cannot change. Many systems focus only on punishment. However, these stories suggest a different approach. They remind us that even serious offenders can transform and change. This supports rehabilitation and second or another chances.

The Qur’an encourages justice with mercy (5:39):

فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ

But whoever repents after their wrongdoing and mends their ways, Allah will surely turn to them in forgiveness. Indeed, Allah is All-Forgiving, Most Merciful.

Moving Beyond Judgment

Modern society often judges people quickly and permanently. These stories challenge this attitude. They teach compassion. The Buddha emphasized as it is mentioned in Dhammapada (verse 50):

Na paresam vilomani na paresam katakatam attanova avekkheyya katani akatani ca

One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.

Similarly, in Islam, the Prophet (PBUH) said, as is mentioned in Sunan Ibn Majah (2546):

مَنْ سَتَرَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ سَتَرَ اللَّهُ عَوْرَتَهُ يَوْمَ الْقِيَامَةِ وَمَنْ كَشَفَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ كَشَفَ اللَّهُ عَوْرَتَهُ حَتَّى يَفْضَحَهُ بِهَا فِي بَيْتِهِ 

Whoever conceals the (hidden) fault of his Muslim brother, Allah (SWT) will conceal his faults on the Day of Resurrection. Whoever exposes the fault of his Muslim brother, Allah will expose his faults, until (so that) He shames him, due to it, in his (own) house.

Addressing Violence and Extremism

In a world affected by violence, these stories offer hope. They show that even those involved in violence can change. The Qur’an teaches the value of life (5:32):

Whoever saves one life, it is as if he has saved all mankind.

And Buddhism promotes non-violence (Dhammapada, 129):

All tremble at violence; all fear death. Comparing others with oneself, one should neither kill nor cause others to kill.

These stories also speak to personal struggles. Everyone makes mistakes. They remind us never to lose hope. The Buddha teaches self-effort (Dhammapada, 165):

By oneself is evil done… by oneself is one purified. 

Islam teaches hope in God’s mercy:

Do not despair of the mercy of Allah. (Qur’an 39:53)

These stories reveal important shared values between Buddhism and Islam. Both traditions emphasize the possibility of human transformation, the importance of moral responsibility, and the need for guidance and wisdom in overcoming wrongdoing. They also highlight hope and compassion as essential elements in dealing with human failure. Such shared teachings create a strong foundation for meaningful dialogue between Buddhists and Muslims, showing that despite theological differences, both traditions are deeply concerned with moral growth and human betterment.

At the same time, there are important differences in how each tradition understands transformation. Buddhism explains change through the principles of karma and the development of pañña (wisdom), focusing on self-awareness and inner realization. Islam, on the other hand, emphasizes repentance (tawbah) and the mercy of God, highlighting the relationship between the human being and the Creator. These differences reflect deeper theological perspectives, yet they do not prevent mutual respect. Instead, they offer opportunities to appreciate diverse ways of understanding the human condition.

These stories also provide a meaningful path for interfaith dialogue. They can be used in educational and social contexts to help both communities better understand each other’s beliefs and values. By reflecting on these narratives, Buddhists and Muslims can build trust, deepen mutual respect, and promote peaceful coexistence in multicultural societies.

The stories of Angulimāla and the repentant killer in Islam show that transformation is always possible. Even those who have committed great harm are not beyond change. Both Buddhism and Islam teach responsibility, effort, and moral discipline. At the same time, they offer hope, compassion, and the possibility of a new beginning.

In today’s world, these teachings are deeply needed. They encourage us to move beyond judgment, to believe in human potential, and to support change in ourselves and others. By reflecting on these stories together, Buddhists and Muslims can discover a shared moral vision based on compassion, responsibility, and hope. Ultimately, both traditions remind us of one powerful truth which is:

No matter how dark the past, the door to transformation is always open.