Have you ever wondered why certain clothing is reserved specifically for the month of Ramadan? Is it merely a social custom, or is there a deeper dimension connected to it—one that touches our emotions in ways we may not fully realize?

How can clothing become a medium that expresses our spiritual state?

The photo is from the Mashael Al-Turath Collection by designer Mashael Al-Sudairi.

By nature, human beings are sensory creatures who live each moment with both mind and body. Studies on “religious senses” suggest that spiritual experience is completed through what is tangible and perceptible. In this sense, clothing serves as one of the psychological tools that help the mind shift from one state to another—just as the call to prayer reminds us of the sanctity of time, and the scent of incense in mosques brings us serenity and contemplation.

In psychology, the concept of “embodied cognition” suggests that the mind functions in connection with the body and its surroundings. When we wear traditional Ramadan attire and accessories, we unconsciously signal to our minds that we have entered a new temporal stage marked by calmness and celebration. Here, clothing acts as a “sensory trigger” that helps us fully immerse ourselves in the moment.

This transition from everyday life to a spiritual state is called the “spiritual sensory transition.” It happens both consciously and unconsciously, as the senses work to deepen the spiritual experience and make it more tangible.

Across cultures, humans require sensory symbols to experience spirituality more profoundly. Clothing has always been one of the strongest of these symbols. For example, in ancient Egypt, priests wore white linen garments during rituals, believing the pure fabric enhanced spirituality. In Christianity, priests wear special robes for prayer, and in Hinduism, particular fabrics and colors are worn during devotional rituals.

Therefore, clothing continues to be a powerful symbol of spiritual experience.


Editorial team:Ghada Al Nasser, Hajar Mubarak, Manar Al Ahmadi, Wejdan Almalki

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