What is going on when Muslim women “do faith” among themselves? Are they, as the Orientalist or neoliberal feminist discourse would claim, victims of patriarchal religion and devoid of agency? Are they asserting their agency by becoming authentic religious subjects and taking control of their ethical lives? (Mahmood 2005), or rather strategically pursuing religion towards other ends? The debate around women’s participation in practices of conservative religions is anything but settled. Regardless of the difference in argument, however, the claim is often built on the premise of participants’ unanimity in terms of their religious beliefs. In this paper, I ask whether sharing a space of religious practice necessarily implies a common purpose or a common interpretive frame. I look at a women’s devotional event in a relatively unstudied setting, among Iranian-American women in Southern California. I use the concept of framing as defined by Goffman (1976) to explain how the event is understood and justified in multiple ways by participants on a public and private level. At the public level, the event is discursively framed as a religious/educational gathering, and certain linguistic and metacommunicative keys are at play to create a certain devotional realm of experience in the space (Young 1987, Hufford 1992). However, the event is a hybrid and fluid blend of various devotional genres with porous boundaries intermixed with sociability, and allows for a multiplicity of framings on a private/personal level. These personal frames may or may not be in line with the official framing of the event, and guide people’s way of being and acting in the space. In addition, I argue that the sensory/material attributes of the physical space create an affective connection that can encourage participation regardless of individuals’ public or private framings, or their degree of religiosity and devotional commitment; i.e. the agency of the space/performance (Rodermacher 2016, Gell 1998) can work in ways not always intended or directly articulated by the participants as a mode of justifying their attendance. In the end, challenge the assumption of female unanimity at the level of ideology/discourse. I rather propose that if we are to look for a shared component, we must expand the emphasis from religiosity and pay attention to the material, affective, and social aspects of the events, and the embodied experiences that allow women to share the space of doing faith regardless of their various discursive framings of it.