**5. Conclusion**

A daily life of religion and piety is an understandable issue in the context of the relationship of the actors' opinions, practices, and faith. Women's domestic experiences, the most impenetrable area of daily religious life, can only be understood by researchers understanding and interpreting their intentions. Religious Muslim women's domestic dress and femininity remain as unresolved questions in the social sciences. Although data collected from interviews conducted with a limited number of women cannot present completely clear results about female piety, they yielded a considerable amount of information about the issue.

This study determined the home as the main space of freedom for religious Muslim women. Home is a place where religious women can display their femininity and sexual identities freely and take pleasure in them. Human nature, the reference point for domestic practices, was identified as the legalizing resource for different interpretations of the religion. Arguments suggested that religion is not against human nature. In this study, it even improves the religion to have conflicting themes. However, this contradiction is solved by means of obedience and voluntary affiliation to religion. The religion-based liberating notion of daily life is being legalized.

After presenting domestic life to partners, especially to women, as a space of freedom, the religious limitation introduced by the presence of children takes place is the focus of this conflict. The ideal of raising a religious generation also limits religious Muslim women's domestic practices. Not developing children's sensibility about sexual issues and allowing them to have a good command of private issues as late as possible are seen as indispensable rules of moral development. Therefore, especially for religious women, clothes and femininity that can be regarded as pleasure-based or comfortable are permitted only in the bedroom or postponed to times when children are absent.

One of the most important bases for women's domestic femininity and their active sexual identities is their duty to protect their husbands from *haram*. This threat, posed by women who are not veiled, in social life outside the home, is the basis for this duty due to emotional and religious reasons.

The participants' opinions and approaches about the research question differ. The way highly educated, working religious women dress and display feminine behaviors is independent from the religious idea that "looking beautiful for the husband is also an *ibadah*." The way the much less educated (primary school graduate) women of İsmailağa Jamia dress and display their feminine behaviors focuses on pleasing husbands based on the religious idea that "looking beautiful for the husband is also an *ibadah*." The husband-related approaches of Jamia women are not independent from individual satisfaction. However, the responsibility toward the husband that emerges with religiosity stands at the basis of feminine behaviors.

In conclusion, religious rules for daily life considerably restrict women's domestic lives. Different interpretations of religious texts lead to different religious practices regarding this issue. Reading and reassessing religious texts is without a doubt difficult for all societies. In particular, revising religious rules related to women without paying importance to traditional and patriarchal effects causes thorny issues [42, 45]. However, without doing so, it is clear that traditional religious interpretations and daily life practices restrict women's freedom.
