A document was sent to imperial Istanbul from a Jewish Rabbi in Ottoman Damascus on how to banish the female singers since they affect the spirituality negatively, and another document from the Patriarchy asking the Christians of Istanbul to prevent using Jewish garments as a deriding figure during the Passover, imply how the visibility or religion and perception of sanctity gained salience and became a discourse by the late nineteenth century. Also, the prohibition of the postcards with the women, mosques and holy verses to pass the Ottoman customs, since handing over the ‘sacred deeds’ was not permissible, reveals how official documents addressed the representations of religion. Since contemporary outfits of Muslim as well as non-Muslim Ottoman women were ‘oriental’, the Ottomans did not want their subjects to be an object for a set of different discourses about both the Ottomanness and religion in Europe. However women became in internal issue being discussed even at the text books, including the Ilmihal and the Musar books, a genre about the basics of Islam and Judaism. Yet, the rise of women as a discourse was a result of a cumulative change, in which religion also was discussed as a representation, thus being mostly a visible identity. This paper questions the ‘issue of women’ in early twentieth century in the wider framework of how representations of religion were underlined in a society that experienced a liminality during changing ‘boundaries of the modern world’ when nation states were being established. This paper will examine the only namaz hocasi or ilmihal written by a woman, Muallim Kamer Hanim , who was awarded with an official medal and whose book was used as a text book. I will also examine the other ilmihal books including the Christian Ilmihali, Musar books, and the ahlaq and adab books of that period.