Ramadan, Lent coincide this year — happens once in 30 yrs
This year, Ramadan and Lent are reportedly being observed during the same period, a calendar overlap that happens only once in roughly 30 to 33 years.
According to a post by ‘That Dubai Page’ on Instagram both are important periods of fasting in Islam and Christianity respectively, but they follow different calendars, which is why their dates usually do not align.
What is Lent?
Lent is a 40-day period in the Christian liturgical calendar observed before Easter.
It is marked by fasting, prayer, repentance and self-examination.
The duration of 40 days reflects the time Jesus is believed to have fasted in the wilderness. Lent begins on Ash Wednesday and ends before Easter Sunday, and the feast mass is celebrated on Saturday.
The exact dates change every year because they are linked to Easter, which is calculated based on the Christian liturgical calendar.
What is Ramadan?
Ramadan is the ninth month of the Islamic lunar calendar and is observed by Muslims worldwide as a month of fasting, prayer and spiritual discipline. From dawn to sunset each day, adult and able-bodied Muslims abstain from food and drink. The fast is broken at sunset.
Unlike Lent, Ramadan does not follow the Gregorian calendar.
According to admiddleeast.com , Ramadan depends on the sighting of the new crescent moon, known as the hilāl, which signals the start of the new lunar month.
Religious committees in many Muslim-majority countries meet after sunset on the 29th day of the preceding month, Sha‘ban, to look for the moon.
If it is sighted, Ramadan begins the next day. If not, Sha‘ban is completed as a 30-day month and Ramadan starts after that.
While Saudi Arabias announcement is widely followed, each country makes its own official declaration.
Why dont they always overlap?
The Islamic lunar calendar has around 354 days, which is about 10 to 11 days shorter than the Gregorian calendar.
Because of this difference, Ramadan shifts earlier by about 10 or 11 days each year. Over time, it moves through all seasons.
Lent, on the other hand, is tied to Easter and the Christian liturgical calendar. Since the two religious observances are based on different systems for calculating dates, they rarely fall at the same time.
How often does the overlap happen?
The overlap happens in cycles of approximately 30 to 33 years. When it happens, Ramadan and Lent may coincide for a few consecutive years. After that, they do not align again for decades.
Following the current cycle, major overlaps are not expected again until the 2050s.
Let the Truth be known. If you read VB and like VB, please be a VB Supporter and Help us deliver the Truth to one and all.
Deep societal faultlines persist despite 75 years of independence: Justice Ujjal Bhuyan
Judge cites denial of home to Muslim girl, opposition to Dalit women cooking mid-day meals
Hyderabad, February 23, 2026: Supreme Court judge Justice Ujjal Bhuyan has said that despite repeated affirmations of constitutional morality by courts, deep societal faultlines rooted in caste and religious discrimination continue to shape everyday realities in India.
Speaking at a seminar on “Constitutional Morality and the Role of District Judiciary” organised by the Telangana Judges Association and the Telangana State Judicial Academy in Hyderabad, Justice Bhuyan reflected on the gap between constitutional ideals and social practices.
He cited a recent instance involving his daughter’s friend, a PhD scholar at a private university in Noida, who was denied accommodation in South Delhi after her surname revealed her Muslim identity. According to Justice Bhuyan, the landlady bluntly informed her that no accommodation was available once her religious background became known.
In another example from Odisha, he referred to resistance by some parents to the government’s mid-day meal programme because the food was prepared by Dalit women employed as cooks. He noted that some parents had objected aggressively and refused to allow their children to consume meals cooked by members of the Scheduled Caste community.
Describing these incidents as “the tip of the iceberg,” Justice Bhuyan said they reveal how far society remains from the benchmark of constitutional morality even 75 years into the Republic. He observed that while the Constitution lays down standards of equality and dignity, the morality practised within homes and communities often diverges sharply from those values.
He emphasised that constitutional morality requires governance through the rule of law rather than the rule of popular opinion. Referring to the evolution of the doctrine through judicial decisions, he cited Naz Foundation v Union of India, in which the Delhi High Court read down Section 377 of the Indian Penal Code, holding that popular morality cannot restrict fundamental rights under Article 21. Though the judgment was later overturned in Suresh Kumar Koushal v Naz Foundation, the Supreme Court ultimately restored and expanded the principle in Navtej Singh Johar v Union of India, affirming that constitutional morality must prevail over majoritarian views.
“In our constitutional scheme, it is the constitutionality of the issue before the court that is relevant, not the dominant or popular view,” he said.
Justice Bhuyan also addressed the functioning of the district judiciary, underlining that trial courts are the first point of contact for most litigants and form the foundation of the justice delivery system. He stressed that due importance must be given to the recording of evidence and adjudication of bail matters.
Highlighting the role of High Courts, he said their supervisory jurisdiction under Article 227 of the Constitution is intended as a shield to correct grave jurisdictional errors, not as a mechanism to substitute the discretion or factual appreciation of trial judges.
He recalled that several distinguished judges, including Justice H R Khanna, Justice A M Ahmadi, and Justice Fathima Beevi, began their careers in the district judiciary.
On representation within the judicial system, Justice Bhuyan noted that Telangana has made significant strides in gender inclusion. Out of a sanctioned strength of 655 judicial officers in the Telangana Judicial Service, 478 are currently serving, of whom 283 are women, exceeding 50 per cent representation. He added that members of Scheduled Castes, Scheduled Tribes, minority communities, and persons with disabilities are also represented in the state’s judiciary.
He observed that greater representation of women, marginalised communities, persons with disabilities, and sexual minorities would help make the judiciary more inclusive and reflective of India’s diversity. “The judiciary must represent all the colours of the rainbow and become a rainbow institution,” he said.
Justice Bhuyan also referred to the recent restoration by the Supreme Court of the requirement of a minimum three years of practice at the Bar for entry-level judicial posts. While acknowledging that the requirement ensures practical exposure, he cautioned that its impact on women aspirants, especially those from rural or small-town backgrounds facing social and financial constraints, would need to be carefully observed over time.
Concluding his address, he reiterated that the justice system must strive to bridge the gap between constitutional ideals and lived realities, ensuring that the rule of law remains paramount.
