**4.3. The effect of children on displaying feminine attraction**

This quote shows a change in different themes that reflect the participant's (G-11) identity as a *hodja*. The fact that her interlocutor is a student and a talker is an instructor is in question. At the beginning of the quote, the issue was holiness,18 and no opportunity for criticism was admitted. A woman should display her feminine attractions to only her husband. Looking beautiful and attractive, as long as other men do not see her, is *ibadah*. It is clear that the social actor's personal approach developed within the dogmatic frame of religious rules. The hypothesis was reinforced with the use of first-person singular pronoun describing the appropriateness of men and women's natures to this rule. Satisfying women's need to be admired and men's desire to see beauty in private appears as a mechanism that is encouraged by religiousness. A man who protects himself from sin by not looking at women who are not *halal* outside in social

life, where feminine attraction is all around, already deserves his wife's sexual duty.

is required because of the feminine attractions of bareheaded women in society.

business life or outside… I don't think that there is a limit for this" (G-11).

and charming at home on religious Muslim women.

sexual life in marriage as a mutual and egalitarian effort [44].

ment with this study's finding.

196 Perception of Beauty

The first argument that religious Muslim women developed to overcome the conflict between looking beautiful and veiling is the notion of serving for religion, and the second is the duty to protect their husbands from *haram* Ref [4]. In both cases, protecting religious man from *haram*

"Now, this is not only valid in the current business world. The moment you go out, it is hard because now women compete with each other, am I clear? Lots of things are cheap now. It's easier to get lots of things… Women will not wear again what they wore once. They are always made up and always well-groomed. Sometimes, they catch your eye even if you are a woman. You look at her! She makes her clothing and makeup go with each other (emphasis). Okay, it is a sin. She should not do it, but she does. It suits her. She gets out of bed flamingly, and she goes to bed flamingly… Then, you think that your husband is with these women in

This quote describes the feminine danger that religious men encounter outside the home and indicates a wide divergence between different femininities. G-11's language and approach toward bareheaded women position herself against a life style she has disowned. She thinks bareheaded women have the power to offer pleasure, and that men have a weakness for this power. This requires religious Muslim women to display and use their feminine attractions at home. Bareheaded women who think wrongly (non-religiously) and do wrong (sin) are considered a threat to Muslim families, and this lays the burden of being beautiful, attractive,

Another speech text which different femininities are perceived as a threat is largely in agree-

"I think no man…Therefore, I am jealous of my husband because other women show everything. I want them to close everything a little… Not only for my husband, for everyone else, too, because I cannot do their actions to my husband outside… A bareheaded woman takes

18A great majority of Islamic law and interpretative works (Gazali is an exception because he attributed importance to women's sexual satisfaction) state that women should be ready for their husbands, not that men should be ready for their wives. This biased attitude is obvious even in contemporary discussions that attempt to discuss sexual rights of men and women in an egalitarian way. Kecia Ali says that, in this case, an important duty falls to those who redefine

*4.2.1. Women should protect their husbands from other women's attraction*

While some of the participating women said that their clothing styles and behaviors at home were restricted because of their children, others said that they did not experience this.
